Lectures vpon the first and second Epistles of Paul to the Thessalonians: preached by that faithfull seruant of God M. Robert Rollock, some-tyme minister of the Euangell of Iesus Christ, and rector of the Colledge in Edinburgh

LECTVRES VPON THE SECOND EPISTLE OF THE APOSTLE PAVL TO THE THESSALONIANS.

PREACHED BY THAT FAITHFVLL seruant of God. Maister ROBERT ROLLOK, some-tyme Minister of Gods vvord, and Rector of the Vniuersitie of EDINVRGH.

[illustration]

EDINBVRGH PRINTED BY ROBERT CHARTERIS, Printer to the Kings most Excellent Majestie. Anno Dom. M. D. CVI. Cum Priuilegio Regiae Majestatis.

THE ARGVMENT OF THE SECOND EPISTLE TO THE THESSALONIANS.

THIS second Epistle to the Thessalonians seemes to haue beene written soone after the first. The oc∣casion of the wryting thereof may be gathered of the Epistle it selfe. The Thessalonians were at that tyme persecuted and heauily troubled for the faith of Christ; and lykewise there entered in amongst them false teach∣ers and deceiuers who went about to perswade them that the comming of Christ was instantly at hand, taking oc∣casion, as it appeares, by the Thessalonians mistaking of certaine speeches vttered by the Apostle in the first Epi∣stle, especially these wordes in the fourth chapter, We vvhich liue and are remaining in the comming of the Lord shall be caught vp in the cloudes vvith them that are dead in Christ, after their resurrection, to meete the Lord in the aire, and so shall vve euer be vvith the Lord. Where-vpon the Thessalonians conclu∣ded that Christ should come before they died, and they should be on lyfe at his comming. The deuill to confirme them in this errour raises vp these deceiuers who went about to perswade them of it, as though it had beene true that they should haue beene liuing at the comming of the Lord, alledging that they had it, both by the re••ela∣tion of the Spirit of God, and also by the tradition of PAVL. The Apostle therefore thought it needfull to 〈◊〉〈◊〉 this second Epistle to the Thessalonians, partly to comfort them against the persecutions of their enemies,

partly to admonish them that they giue not eare to these false deceiuers, assuring them that before Christ come the Antichrist should come, and there should be an vni∣uersall defection from the trueth. The Epistle may fitlie be diuyded in six parts. The first part is the salutation in the two first verses in the first chapter. The second is the Preface, wherein he rejoyceth for their perseuerance and increase of Faith, of Loue and Patience in all their perse∣cutions and tribulations, from the third verse to the fift. In the third part he comfortes them against the troubles and persecutions that they sustained for the faith of Christ from the fift verse to the end of the first chapter. In the fourth part he admonishes them that they giue not eare to these false teachers that said Christs comming was at hand, showing them that before the second comming of Christ the Antichrist should be reueiled, and there should be an vniuersall defection from the faith of Christ Yet he comfortes them against the feare of defection, and ex∣hortes them to abyde constant in the doctrine they had receiued from him, crauing 〈◊〉〈◊〉 comfort and constancie to them at Gods hands. This par••e is conteinde in the whole second chapter. The fifth part containeth exhor∣tations to good maners and Christian dueties, from the beginning of the third chapter to the sixteenth verse. In the last part he concludeth the Epistle with prayer and salutation, from the sixteenth verse to the end.

THE FIRST LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 1, vers. 1. 2. 3 4. 5.

1. PAVL and Siluanus, and Timotheus, vnto the Church of the Thessalonians, which is in God our Father, and in the Lord Iesus Christ.

2 Grace be vvith you, and peace from God our Father, and from the Lord Iesus Christ.

3 We ought to thanke God alvvaies for you, brethren, as it is meete, because that your faith grovveth exceedingly, and the loue of euery one of you tovvard another aboundeth.

4 So that vve our selues reioyce of you in the Churches of God, be∣cause of your patience and faith in all your persecutions and tribulati∣ons that ye suffer.

5 Which is a token of the righteous iudgement of God, that ye may be counted vvorthie of the kingdome of God, for the vvhich ye also suffer.

HAVING ended (Brethren) as God gaue the grace, the first Epistle of Paul to the Thessalonians, I thought it meet∣est to goe forward in the second Epistle: for otherwayes the worke would seeme not to be perfyted, and the matter con∣teined in the second Epistle, is very wor∣thie to be insisted vpon And it appeares very well among all the Epistles that Paul vvrote, that, these

two directed to the Thessalonians were the first: This second Epistle which we presently haue in hand appearantly hes beene written soone after the first. The occasion of the wryting of it appeares well of the purpose and argument it selfe. The Apostle in this Epistle comfortes the Church of the Thessalonians, vvhich vvas persecuted and heauily troubled for the faith of Christ. Another occasion we take vp in the second chapter: There entered in this Church (for the deuill can neuer be idle) false teachers and deceiuers, who went about to perswade the Thessalonians, that the comming of Christ was instantlie at hand. The Apostle therefore taking occasion hereof, admo∣nishes them not to giue eare to these men; and he telles them that before Christ come the Antichrist should come, and that there should be an vniuersall defection in the world. I take these to be the two occasions of his wryting.

There are three chapters of this Epistle. In the first after he hes saluated them, and giuen thanks to God for them, he enters in to comfort them against all the troubles they were in for the pre∣sent. In the second chapter he admonishes them not to giue eare to these false teachers, that said that Christes comming was at hand. And therefore he prophecyes of the comming of the An∣tichrist, and of the vniuersall defection of men in the world And in the third and last chapter he enters in (as his maner is) to exhortations, and Christian admonitions to the end of the E∣pistle. Now to come to the first chapter, first he salutes them, next he commes to a congratulation for the graces of God re∣ceiued by them, last he commes to the consolation.

As to the salutation, it is the common forme he vses in all his Epistles, and there is not one word altered from the salutation he vsed in the first Epistle. And therefore because I handled e∣uery word in the first Epistle, I mynde not to insist in it here a∣gaine, onely this far, There are three persons that salutes, Paul, Siluan•• and Timotheu•••• Paul an Apostle, Siluanus. and Timothe∣•••• two Euangelists. These three persones salutes the Church of God at Thessalonica: That Church, he sayes, that is in God the Father, founded and grounded first on him. Then in the Lord 〈◊〉〈◊〉 Christ the Sonne, builded on the Father and the Sonne: All 〈…〉〈…〉 must stand on the Father and the Son. The graces he

wishes to the Church are these common graces he vses in all his Epistles. The grace of God, the peace of God, that is from the Father, and from the Lord Iesus his Sonne. Now onely this far: by the example of the Apostle we learne of the salutation that he permits before his Epistle. When we enter in to speake of any Church, to wryte to any people concerning faith, concerning Iesus Christ, to make a declaration in the entresse of that loue, that beneuolence, that hartlinesse, that we beare to that people, to the end that they may be prepared againe to heare with alike loue, beneuolence and hartlinesse, and so the Pastor vttering his lyking to the people, and the people againe their lyking of the Pastour: the Pastour may haue courage and libertie to goe forward in doctrine: the people may giue audience and re∣ceyue the better instruction. There is the end of all the salu∣tation.

Now I goe forward to the thanks-giuing, and I will speake something of it as God will giue me the grace. We should thanke God alvvaies for you: He sayes not we thanke God simply, but vve should thanke, we are addebted, bound and oblist of duetie to thanke him Then the lesson is cleare. Thanks-giuing to God is a debt that we are bound and oblist to pay to God;* 1.1 for we giue him not thankes for nothing: Ye will not beare the Apo∣stle say, we thanke him simply, but ye will finde a matter where∣fore he thanks him, euen for his graces and his benefites. There are two sortes of his benefites and graces, there are some be∣stowed on our selues, some on others. As for them that are be∣stowed on our selues, out of question, there is none but he vvill confesse he is debt-bound to thanke God for them, at lest he must confesse this in word, thinke as he will. As for the benefites bestowed on others, we are bound likewayes to thanke God for them. As concerning the Pastor that hes adoe with any people, if euer man was bound to thanke God for any benefite, he is bound to thanke him for the benefite showen on the people he hes adoe with; because their blessing is the frute of his labours and trauels: and therefore he is bound to be thankfull for it. I say more. There is no member in the Church of Christ but he hes cause to thanke God for euerie blessing he bestowes on a∣nother. I am bound to thanke God for the blessing he bestowes

on thee, thou art bound to thank God for the blessing he showes on me. And euery one should thanke God for others blessinges. All is for the well of the bodie, the grace I get is for the well o•• the bodie. The grace thou gettest is for the well of the bodie. We are al members of the body, and therfore we are al bound to thank God for the benefites bestowed on the bodie: I shall giue you a familiar similitude. Should not the hand of a man thanke the man that hes cured the foote, if the foote hes bene sore. The eie likewise in a maner wil it not be thankfull to him that hes cu∣red the hand; and so of all the rest of the members. Now would to God we were as sensible members of the spirituall bodie of Christ, as the members of the naturall bodie of man are sensible among themselues, and could vnderstand that euerie one is a member of that bodie. But let our sense be as it will, if thou be a member of the bodie of Iesus Christ, thou art as much bound to be thankfull to God for any benefite bestowed on another, as the hand is bound to be thankfull for the graces bestowed on the foote; otherwayes thou shalt be challenged at that day of judgement for vnthankfulnesse. Paul 12. chap. to the Romans 15. vers. sayes, Reioyce vvith him that reioyces, and mourne vvith him that mournes.

Now to go forward. We should thanke God ••lvvaies. Then (brethren) thanks-giuing is an euerlasting debt, a continuall debt we ought to God, there is no end of it, there is no intermission or leauing of it day nor night▪ As Paul speakes of charitie to the Ro∣mans chap. 13. vers. 8. Ovve nothing to any man, but loue euery one another. Charitie is a debt that should neuer be payed out at the ground, but ay continuing in paying. Euen so thanks-giuing to God is a debt we should euer be paying but neuer put an end to paying of it, for it can haue no end: in earth euer thanking: in Heauen when we are with ••im euer thanking, and our glory shal be in an euerlasting thanking of him: for why, if he could leaue off to show grace and could draw his hand frō vs, as men does, then we had cause to 〈◊〉〈◊〉 from thanking. But the graces of God in Christ are endlesse grace for grace. And therefore seeing his grace hes neuer an end, why should thou make an end of thank∣ing him: when his hand is opened liberally to thee, why should thou close thy mouth, and not render thanks to him.

Yet further. We thank him alvvayes for you, sayes he, as it is meete. Marke the words, as it is meete, as it is worthie. The word sounds so in the proper language, as if he had said. He is worthy of all thanks, and therefore we should thanke him. There is a worthinesse in God for the blessinges he bestovves on vs, there is a deseruing in him, there is a merite in him; it is be onely that deserues and merites. There are two thinges, debt and merite, (I but touch them) euerie one respectes other, where there is a debt, there is a merite; and where there is a merite there must be a debt.* 1.2 These two wordes answeres to other▪ There is no merite vnder the Sunne but Gods merite when God hes to doe with man. As for vs there is nothing but debt, no deser∣uing in vs, all that we can doe to our God is meere debt; as euer a man was addebted to another. All the thanks-giuing vve can giue him is debt, all vvorkes vve can worke are debt, what euer he gettes of vs, he merites and deserues it▪ This is the trueth, and yet the enemies of the trueth will turne this euer againe, and will ascryue the merite to stinking fleshe, and the debt to God. The debt that appertaines to vs they ascryue to God; and the merite that appeartaines to God they ascryue to vs. They sette vs a∣boue God: for he who merites is aboue the debtor: Lord what a change is this? Paul to the Romans chap. 11. verse 35. sayes, Who gaue him first, that hes bound him to giue them againe? Wilt thou be before him? gaue thou him first any good? if thou can doe it, then thou merites; if not, then it is a blasphemie to thinke that thou can merite: Fy on thee, there is nothing in the part of the creature but debt, yea, meere debt, nothing on the part of God but merite.

Now to goe forward in the matter of this thanks-giuing that neuer hes an end, that should be without intermission, and that God deserues at our handes. The matter and cause of thanks-giuing is grace: The first grace is Faith; not a simple faith, but an exceeding grouth in faith; Because, sayes he, your faith grovves exceedinglie. The next grace is loue; not simple loue, but aboundance of loue, and abounding in mutuall loue, so that the hearts of them ranne ouer in loue, as a veshell will doe when it is ouer full. Well then, there is the matte•• and cause of this thankes-giuing, an exceeding grouth of sure faith, al ••undant

mutuall loue that euery one bare to other. Then compare this place with that which is in the first Epistle, chap. 1. verse 3. He thanked God for their faith and loue, not for their grouth, now his style is higher: and he thankes God, not for faith simply, but for grouth; not for loue simply, but for abounding in mutuall loue. Then ye see since the first tyme the Apostle wrote the first Epistle to them, the Thessalonians hes growen in faith and loue. There is the lesson.* 1.3 There must be a grouth in grace, grace must grow in vs, and we must grow in grace. If thou grow not in grace, faith and loue, if thou goe not forvvard, of necessity thou must goe backward. Thinke not that a man will stand still in one estate of faith and loue, so that he will say, I wil fix my stalfe here, and I will goe no further nor this pointe. If thou fix down thy stalfe in faith and loue, thou shalt fall faster backward nor e∣uer thou came forward, and thou shalt neuer come to the end nor mark. If thou fix thy stalf and neuer prease to go forward, thou shalt neuer come to that glorious resurrection; in plaine talke, thou wilt neuer come to Heauen. To be homely with you; We should haue a care euer to grow in this lyfe; for so long as we liue, we are either children, or at the farthest we are springels (to vse that word) Then I aske, will a childe come to the stature of a man or woman, if there be not grouth? No▪ Euen so if is im∣possible to one to come to the stature of that spirituall man without growing: we are men when we come to Heauen, and are joyned to our head, and no sooner, and there our grouth ends. Can thou come to a spirituall mans stature, if thou grow not in faith and loue in this earth? And therefore, as euer ye vvould come to Heauen and obtaine that glory; prease to grow in grace, to spring in faith and loue in this world in some measure; marke your grouth in grace as euer ye did in stature. He will be busie to see it he be higher this yeere nor he was the last yeere: but whom marks if he be growne higher in spirituall things this yeere nor he was the last yeere. This stature will away, these earthly things will away, but this grouth •• Christ abydes for euer. Of this grouth read Ephes 4. chap. vers. 13 14. 15. where he exhorts vs to grovven faith to the 〈◊〉〈◊〉 age of Christ, and to grow in loue, vn∣till we be joyned with our head.

Yet marke more. As ••n the first Epistle 1. chap. verse 3. he

thanked the Lord for faith simplie, and loue simplie, so here he giues him all thankes for the grouth therein. Marke it. He thankes not them for the grouth, he giues them not one part of the thankes, and God the other, but he thankes God for all. And good reason, for who is able to put one inche to his stature? Art thou able to make thy selfe growe in this bodily grouth? No, it is impossible. Then far lesse is there any grouth in the spirituall man, but that allanerly which God giues. No standing nor perseuerance in grace but that which God giues. Al is giuen by God. Fy on that stinking doctrine of the Papists. When God, say they, hes giuen man a grace, he permits a man to his free will to goe forward, as it were in mans owne option whether to goe forward or not. I only touch this. As the graces commes of God, so of necessity the increase & grouth of graces commes of God and not of any grace left in vs. In one word, Giue him the praise of the beginning of grace, giue him the praise of thy progresse in grace, giue him the end, giue him the praise of all: For he it is that giues the grace, the progresse and grouth therein, it is he that crownes his worke in thee, it is he that works all, that all the glo∣ry of grace may be giuen to him.

Yet to insist. What is this Faith? Faith is nothing but a joining of vs with God in Christ. What is Loue? this mutuall loue? No∣thing but a joyning of vs with the Church here on earth. What is grouth of Faith? Nothing but a growing nearer and nearer to God, to dravv him nearer and nearer to vs. What is the growing in Loue? Nothing but a drawing nearer and nearer to the Church, which is the bodie of Christ. Then draw neare to the head, draw neare to the bodie seuere not thy selfe from it. Then what is the matter of thanks-giuing? Euen this, that they were drawen nearer nor they were before to Christ, and to his Church. Then, brethren, when haue we matter of thanking God for any man for any people? Euen when we see any man or peo∣ple drawing nearer to Christ, and the body of Christ nor they wer. If a man had al the kingdomes of the earth, there is no mat∣ter to rejoice for in him; if we see him ly aback from Christ, and from his Church; if he draw not nearer and nearer to Christ and his church in this life, I will neuer rejoyce for all his kingdomes. Vnhappie is that man that sunders from Christ what euer he be;

is he a Lord, an Earle, a King, and in the meane-tyme hes he no∣thing adoe with God, vnhappie is he: For the greater blessinges worldly, if he be not joyned with God and the Church, the grea∣ter shall be his damnation.

Then last here, looke what he speakes of loue, and of the aboundance of loue; it is not single loue, but loue that is double and mutuall;* 1.4 that is to say, the loue that commes from my hart to thy hart; and againe, the loue that commes from thy hart to my hart that is mutuall and double; this is the loue that he prai∣ses, the double bond of loue: and it must not be a double bond onely betweene two: there are sundry thinkes they loue wel-e∣neugh if they loue one, and that one loue them again. No, the A∣postle sayes here, Euery member of the body must loue all from the highest to the lowest: The hand of a man in the owne sort loues the whole members of the body, from the head to the foot, honorable or vnhonorable, high or low, be what it wil, no mem∣ber in the body but it loues all. So the loue the Apostle craues, is that loue that one hes to all; and againe, that loue that all hes to one. So that there should be no member in the body of Christ but it should be linked in with loue to Christ, and euery member of his body. There is no member of the body of man but it hes a certaine linke whereby it is linked to the rest. The finger of the hand hes a link with the toe of the foot, albeit they be far distant. So there should be no member of the body of Christ, but it shold be linked with euery one of the rest of the members, albeit they lay ten thousand myles sundrie. It lyes not in our power to cause all men loue 〈◊〉〈◊〉 it lyes not in my power to cause al men loue me, nor in thy power to cause all men loue thee; but I tell thee what thou should doe, looke thou loue all for thy part, and if they loue not thee againe, they haue to answere to God. For he cranes this mutuall loue of vs. This is the mutuall loue that holdes the brethren together, if it be not, the members cannot be joyned to∣gether in the bodie. It is true, we will neuer get it perfite in this earth: for so long as the deuill, the flesh and our lulles abydes, there wil be euer distraction; yet we should striue against the de∣uill and our owne cankerd nature to be linked and joyned with the members of the bodie, vntill we be perfitely joyned with Christ, where there shall be no seuering. If we were once perfitly

joyned with him, we shal neuer be seuered hereafter. There shall neither be deuil nor canker in nature to leuer vs then. Therefore this should be our prayer, Lord joyne vs to thee, that we may no more be seuered from thee and thy Church, by the deu••le, by sin, nor our owne corruption.

Now in the next verse he amplifies this their faith and great loue. Their faith and loue was so great that he was forced to preach their praises in all the Churches wherein he resorted: he came to no Church but remembring their great faith and loue, he was compelled to preach their praises, and to set them forth as an example to be followed. Before he thanked God for them, and for their faith and loue; now he glories in the graces they had receiued, before the world, men and the churches wher he came in his journey. When he thanked God concerning them he vtters neuer one word of their▪ praise; but comming among men, and speaking to men and to the Church, there he praises them. Mark this difference. Then brethren, there is a great diffe∣rence in speaking of the graces of men, when we speake to God and before him, when we speak to men and before men. When thou speakst to God of man, let no praise of man be heard before him: be ware of that, but let God haue al praise and glory if thou be speaking to God, if it were of all the kings of the earth, vtter no praise of any king there; for, in comparison with God, kings are but dust, and worse nor the dust that is trode vnder foote. So, let God haue al the praise of any grace he hes giuen to any man; and say not, Lord I praise thee for this parte, of the grace, and I giue man praise for that parte of the grace. No, but say, Lord, I giue thee the vvhole praise of the grace, because all the grace he hes gotten is of thee. But when we speak to men and tels them of the graces of God men hes gotten, then we may glory in men, but with this prouision, that it be in God. We may commend men before men, for their faith, loue, patience, but looke that all this commendation be in God first, and then to this end, to make men whom thou commendst as examples in wel doing. See that thou look to the well of them thou speakst to, that they should follow them whom thou praisest for wel-doing. If thy minde be puft vp without reuerence of God, & without respect to the wel of him thou speakst to, thou derogatst Gods glory; we should be

ware when we speak to the praise of any man, that we derogate nothing from the glory of God.

Yet marke further the order he vses. He glories not first be∣fore men, and then begins to thank God; but first he turnes to God and giues God the glory of the grace he hes giuen to them. We ought to thank God, sayes he, alvvaies for you, as it is 〈◊〉〈◊〉. Then he commes to men and glories of their graces in the presence of men. Then, brethren, it is dew tyme to praise men and to giue them their owne commendation for the graces God hes giuen them: when first thou hast glorified God, giuing him the first praise and commendation. This is the order. When thou giuest God the first praise, and then commes to men and praises the graces in them before men, that praise is in God and he allowes of it. But vvhen thou beginnes in praising men to men, and re∣members not God the giuer of all, thou spoilest God of his glorie. So vve should take verie good heed hovv vve praise godlie men: for verie narrovvlie shall vve escape derogation to Gods glorie, except the Spirite connoy the vvhole hart and mouth. And therefore in praysing men vve should be vvart vve derogate nothing to the glorie of God, vvho is the cheefe giuer of all. All the kings of the earth should stoup and giue all honour and glorie to God.

Now in the end of this verse he sets dovvne the matter of this his glorying, Faith namely, and with Faith he joynes Patience. because of your patience and faith in all your persecutions that ye suffer. In the verse going before he made mention of faith without pa∣tience, but in this verse he maks mention of faith and patience, & ther eason is, Because faith in effect is nothing but the anchor of the soule: As the Apostle to the Heb. chap. 6. vers. 19. calles hope the anchor of the soule: and as an anchor is casten on sure ground to stick; so is Faith casten on Christ and fastned on him. Now there is nothing in this world that the deuill, the world, sin, which are the enemies of Faith in this world enuyes more nor when they see the soule of a man anchored on Christ, as on a sure ground. And therefore they seeke euer to seuere thy soule from Christ, and to breake the anchor. He will spew out floods of persecu∣tion and tentation, javv after javv, to raise, if it were possible, the anchor of Faith in Christ, that the anchor being away, the man

may flow and fleete, and at the last perish. Then what is the remedie? It is needfull, that, faith be sure grounded: if faith be not grounded on Christ she shall perishe; and further she must haue a troup of graces about her, she must be hedged on all sides with a varietie of graces.* 1.5 And so it is, where euer true faith is in Christ, there is a troup of graces about it. Now all these graces that compasses her are as many branches that com∣mes from her selfe as from the roote. There stands about her, Hope, Loue, Patience, &c. a number of graces of all sortes, all commes from her, for she is mother of all. All serues her, for she is Queene of all; Hope, Loue, Patience, and the rest, are as many maids standing about her to serue her. Now among all these graces Patience is one; the duetie and seruice of Patience is to stand betweene faith and the jawes of tentations and per∣secutions, and to receiue all the jawes of tentations on her shoul∣ders, that the anker of the soule which is Faith may stand sure. So, Patience standes vp and holds the jaw off Faith, otherwaies, thy faith will be broken: and it is impossible to him that hes no Patience to abyde the speaches, let be to sustaine the persecuti∣ons of men; if Patience be not, Faith will not abyde sure. And by the contrare looke how needfull it is that Patience be joyned with Faith, it is as needfull that Faith be joyned with Patience: and therefore he joynes these, your Patience and your Faith in all persecutions. And as I told you, Faith is the mother of Pati∣ence, and where the mother is not, the daughter cannot be: and if this anchor of Faith be not anchored on Christ, Patience will not hold off the jaw: for the solide ground to rest on is Christ. Where faith is not, Christ is not; and take him away no standing. So the cheefe ground of all standing, is faith grounded on Christ Iesus, all the rest are but branches to Faith▪ faith is the cheefe ground. The standing of all is through Christ when the anchor of the soule is grounded on him.

Now one word in the end of this verse. He speakes heere of a Faith in tribulation and persecution, not of Faith in case, rest, and quyetnesse, but of a Faith in trouble. The Faith of the Thessa∣lonians was not a Faith in ease and quyetnesse, but a Earth that lay vnder a continuall exercise, lay vnder persecution: for, the Church of Thessaloniea was exceedingly troubled, as appeares

in this Epistle. Many will be content to beleeue, faith in Christ is a wondrous faire thing: He would beleeue and she would be∣leue, but looke what kinde of faith men would haue, a faith with quyetnesse in the world, with honor eneugh, with riches, and all this worlds wealth. This is the faith that all men would haue. But (brethren) the faith of Christ (which is the true faith) must be ca∣sten in the fornace, otherwayes it will be full of drosse: Will ye get fine golde that is not casten in the fornace and fyned in it? Trow ye to get a fyne and true faith that is not fyned in the for∣nace of trouble and persecution, at the lest, one vexation or o∣ther? all troubles are not alike, but of necessity faith must be ca∣sten in some fornace;* 1.6 thou must be in some tribulation, either within thee, or without thee, in goods, riches or some thing: and this is the faith that hes the commendation here, a fyned faith as gold hes the fynesse throgh the fire. Peter 1. Epist. 1. chap 7. vers. tels the excellency of this faith compared with gold: gold when it is casten in the fire and the drosse of it burnt vp will be far bet∣ter nor it was, and yet there was neuer gold so f••ire but it wil per∣rish; fine it oft-times ouer it may be ever the finer, but it shal per∣rish in the end; but he sayes, faith that is fined and tryed, shall be found to your praise, glory and honor, vvhen Christ shall be manifested. As he wold say, it shal not perish, but at that great day of Christ▪ it shal tend to thy euerlasting glory Let vs not prease to feed our selues in our fantasies, thinking that we shall haue a faith in ease, quyetnes & honor. No, lay this ground down, if thou wold haue a faith to abide till Christ come, assure thee thou must suffer, and thou must abide the jawes of tentations till all thy faith be tryed, and the whole dros washen away, and the fine gold stand vp. At these are but dreames, to think that thou would hold Heauen in the one arme and the world in the other arme. No, thou must let the world go, and take Heauen in thy whole armes with afflicti∣on, or else thou shalt lose Heauen and get the world in thy armes with damnation. Now this for the thanks-giuing and congratu∣lation for their increase of faith and aboundance in loue.

Now come to the second part, Consolation: Making mention of their persecutions, he takes occasion to comfort them, and I thinke that be the principall purpose he hes to doe with them: and the first argument he vses heere, is that just and latter judge∣ment,

that generall judgement. He sayes, the persecution that ye suffer for Christes sake, for the kingdome of Heauen, they are sure arguments that there shall be a just judgement, and that Christ shall come to judge the world, and render to euerie one according to his works. And therefore vpon the remembring of this just judgement that shall be; ye Thessalonians comfort your selues,* 1.7 for it shall try who did right and who did wrong. Then take vp this, The persecutions the godly suffers in this life, what are they? they are very ocular demonstrations (that is the force of the word) of the generall judgement to come, wherein Christ shall judge the world. And in the persecution of the godly (as it were in a mirror) I may see or thou may see Christ comming to judge the world, & to render to euery one according to their de∣serts: for looke how I or thou may reason: When I see a person troubled for righteousnes sake, I will conclude, here is an inno∣cent man, here are godly people troubled wrongously, therefore, of necessitie there must be a judgement wherein all ods must be made euen; I looke certainly for a judgement to come: God can∣not be God, if there be not a judgement, wherein he shall be a∣nenged for the wrong done to this man: I will not conclude a particulare and an earthly judgement; I will not say, when I see a godly man troubled, therefore, the troublers of him shall be plagued ere they go off the world: it is ouer high. Indeede the Prophetes of olde had this reuelation, but it is ouer high for vs▪ because experience in all ages hes proued that some of the greatest persecutors hes died in peace, and no visible judgement hes ouertaine them heere. But, this I am sure of; when I see godly men opprest, I may say, there shall be a day of generall judge∣ment, vvherein God shall be anenged of the persecutours, if re∣pentance interceede not. Novv vvold ye knovv any token that Christ shall come againe and put an end to the vvorld, and that there shall be a generall judgement? Looke if ye see or heare tel that the godly and innocent are troubled in the world, take that for as sure an argument as can be that a generall judgment shal be. And as surely as the master is comming after the forerunner, as surely shall the general judgment come after the suffring of the godly, they must dravv on a judgment, and at the last they must draw Christ out of Heauen to take vpon him the place of

a Iudge to rander to euery man according to his doing.

Now another thing: He comfortes them taking his reason from the generall judgement, he telles them there shall be a ter∣rible judgement, when a terrible judge shall come and sit downe in a judgement seat. What comfort is this? Ye see many vvill shake and shudder when they heare of it, and faine would desire neuer to heare of it. It is true the promise of the generall judge∣ment will neuer comfort the wicked, and they that troubles o∣thers; the more that they heare of it, the more will they trimble and shiuer. But it is as true that the most comfortable voice they that suffers wrong can heare, is the hearing of the comming of Christ in that latter day, and it is the matter of patience, it vvill make them ly vnder affliction with exceeding joy; the thought of the comming of Christ giues patience in all troubles, and this may be found in experience: the cheefe joy of the godly is the remembring of Christs comming: It is not mens judgement, their absolution and condemnation that we should stand vpon. What cares me, if all the world would absolue me, if I be con∣demned by God? And againe, vvhat care•• me if all the vvorld condemne me, if God absolue me? It is not mens absoluing or condemning, that bringes the true joy or heauinesse to the hart: but it is Gods absolution and condemnation that will doe this. And therefore as thou would haue comfort in that terrible judg∣ment, doe well, and suffer wrong, and byde patiently, for surely it will not be long; there is such a crying of bloude, and such vvronges in this vvorld, that, truelie, in this decrepite age, Christ must come shortlie. Then, this is the first argument of consolation.

The other is more effectuall. I shall touch it. Ye that suffers shall be thought vvorthie of the kingdome of God, for the vvhich ye suffer. He commes nearer, as he would say, ye haue no cause to trimble and feare, ye shall be absoluted from that terrible judge∣ment, and ye shall be counted worthie of the kingdome of God. The enemies of the trueth gathers of these words, that, there is a merite and worthinesse for suffering. But Paul Rom. chap. 8. verse 18. sayes, All this suffering is not vvorthie this vveight of glorie. So I answere. This worthinesse is not our owne, but that which is Christs worthines and properly pertaines to him, heere

is improperly ascryued to vs: for, throgh that strate conjunction we haue with Christ, he and we are made one, and therefore his graces, after a sort, are ascriued to vs. I hauing Christ may chal∣lenge his merite and worthines, his graces that he hes conquised, as life euerlasting, &c. to me as euer man might challenge any land or heritage. Therefore gather not here any worthines sim∣plie without Christ. Alwayes, I see the cheefe cause of consola∣tion to the godly that suffers here, is not so much that the wick∣ed shall be punished for euer, as that the godly shal be adjudged to glory. There is the cheefe ground of my consolation, Let a man doe all the euill he can to me, my comfort is not that he shal be punished at that latter day, but that then God shall glorifie me at that latter day. Desire not so much the latter judgement that then the wicked may be punished, as that thou may be glo∣rified. Look Gods purpose, he hes appointed this latter day, one∣ly to this end, that, the godly may be glorified. The other end of the punishment of the offenders is not the cheefe end, for the cheefe end that God looks to, is, that, he may be glorified in mer∣cy. It is true, he will be glorified in justice, but he delytes most to be glorified in mercy. He seeks to be glorified in all his proper∣perties, in his wisdome, power, &c. But the mercy of the Lord passes all, and he seekes aboue all, that, his glory should shyne in his mercy toward sinners. And certainely Christ was sent in the world that his glory should shine in mercy. His preaching was to mercy. God hes greater glory in sauing one sinfull soule in Christ, nor he hes in condemning of millions of the wicked. So, brethren, wonder not that many goes to Hell, but, wonder, that, euer a sinner should be safe, and maruell more at the mercy of God, in sauing of one sinner, nor at his justice in the perdition of ten thousands. So the mercy of God is wonderfull, his power and all is wonderfull, but, his mercy passes all his properties. To him be glory for euer.

AMEN.

THE SECOND LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA, CHAP. 1. vers. 6. 7. 8▪ 9.

6 For, it is a righteous thing vvith God, to recompence tribulation to them, that trouble you.

7 And to you, vvhich are troubled, rest vvith vs, vvhen the Lord Iesus shall shovv himselfe from heauen vvith his mighty Angels.

8 In flaming fire, rendring vengence vnto them, that doe not knovv God, and vvhich obey not vnto the Gospell of our Lord Iesus Christ.

9 Which shall be punished vvith euerlasting perdition, from the pre∣sence of the Lord, and from the glory of his povver.

IN the first part of this chapter, ye haue heard (brethren) next after the saluata∣tion a preface, wherein he rejoyces toge∣ther with them, for that increase and grouth of the graces of God in them, namelie, of their Faith, Loue and Charitie. In rejoycing with them he giues God the thankes and all the glorie of whatsoeuer grace they had receyued. We entered the last day in the second parte, which containes a consolation: For these Thessaloni∣ans sustained affliction and trouble for the faith of Christ, therefore the Apostle confortes them. We heard the first ar∣gument of comfort he ministred to them, was from the just judg∣ment of God. Your troubles and afflictions ye suffer are all

sure tokens, that, Iesus Christ will come one day and judge this world justlie: Among all the assurances of the latter judge∣ment ths is one. The trouble that the godlie suffers in this world. In the affliction and trouble of the godly, ye may see (as it were, in a mirror) the Lord comming to judge the world, when we see an innocent man troubled, we may gather our conclusion, there must follow of necessity a day of count and reckning: it cannot be, that the just Lord will suffer▪ vnjust dealing to passe away vnpunished. Then, in the second argument he drawes nearer to them, and sets downe the end of this just judgment that shall be, the end shall be for their well: For, when the Lord shall come to judge the world, they shall be counted worthy of that kingdom, the kingdome of Heauen, for the which they suffered. Worthie, not in themselues (for, all the affliction vnder Heauen will not make a man worthy of Heauen▪) but, worthy, in the righteous merites of Christ, where-with one day we shall be clad, and for his worthinesse and merite shall be adjudged to life euerlasting

Now in the beginning of this text, he proues, that the day of judgment they shall be adjudged to lyfe euerlasiting and glory. He takes his argument from the nature of that Iudge. It is a iust thing, sayes he, to God, to recompence tribulation to them vvho trou∣bles you. As if he had said, the Iudge is just, yea, by nature he is ju∣stice it selfe, and therefore, the judgement must be just, and in his just judgement he must adjudge you to life, and he must render to euery man his due; being just, he must render to them who hes af∣flicted you, affliction againe. And to you vvho are afflicted, he must tender rest, euen, as he renders to vs: For, I in my owne person haue beene afflicted aswell as ye haue beene, and I am assured, he will render rest to me, and so also will he to you: there is the meaning of the words. Then ye see, brethren, here, he grounds their deli∣uerance in that latter judgment vpon the just nature of God: ye may see our life euerlasting vnto the which we shall be adjudg∣ed in the day of judgment leanes on a solide foundation, euen the most just nature of the Iudge; all the world is not able to shake it, if thou can shake God, then thou may shake our life euerla∣sting. Seuer justice from him, and seuer life from his owne, both are alyke; do the one, if thou may do the other. And so, bre∣thren, ye see where-vpon the assurance of your faith and hope

of life euerlasting is grounded, it is grounded vpon an insight of the nature of God, vpon a knowledge of him, what he is in his owne nature, that he is just, he is righteousnesse it selfe, knowing then that he is just, seeing, as it were, at the least in some measure in God, and in his nature that he is just, I take assurance that that just God shall adjudge me to life, I make this more generall: all assurance, all hope of any grace we haue to receiue at the hands of God, what euer it be, must proceede from an insight and knowledge of the nature of God; how can I or any man looke for any good at the handes of him vvho is not knovvne to me? hovv shall I assure my selfe I shall get any good from him, I know not? Therefore, the man or woman who would haue faith in God, or hope of lyfe, or any good at his hands, must seeke to pearce in to the deepnesse of the infinite nature of God, so farre as can be, to knowe him in his justice, wisdome, power, mercy, and in all these infinite properties in his nature; then knowing him in these infinite thinges, he must assure himselfe of such and such graces at his hands; I know him to be powerfull, therefore, with his power he will deliuer me; I know him to be mercifull, in his mercy I am assured he wil show mercy▪ on me; I know him to be wise, therefore I am assured he will deale wisely with me, he that is skilfull and the God of order will deale skilfully with me. Then, ye see, that, faith will neuer be builded vpon a scroofe and superficiall thing. The world thinks it ynough, to know, there is a God▪ to know his name and no more. No, thy hart cannot be builded on a s••roofe. It is impossible to any to haue that solide and assured faith in God and that hope of lyfe, except they haue a solide knowledge, in some measure, of his nature and of his properties. And that bodie that preases not to pearce in to the deepnesse of God; cannot haue that Spirit of God: for, in the first Epistle to the Corinth. chap. 2. vers. 10. it is said, The spirit of God searches, and what? in to the infinit deepnesse of God, and there he lets thee see Gods minde towardes thee. So, that, if any be indewed with that searching Spirit of God, of necessitie that Spirit must conuoy their eyes, in some measure, in to the secreetes of God, to the deepnesse of that infinite nature: It is a wonderfull sight that a true and solide faith hes in God. It will peace in to the infinite nature of God, and builde on that infinite nature the so∣lide

ground of faith. I speake this that ye may seeke to knowe the nature of God.

Yet to the wordes. It is a righteous thing vvith God, not to men, but, to God. The meaning of the Apostle is, What euer seemes right in the eye of man, this is righteous in the eye of God, to render to euery man his due. Now the Lord forbid, that our life or death euerlasting hang vpon that that seemes just and vnjust to man. Lord forbid, that Heauen or Hell hang at mans girdle, or depended on his judgement, I assure you, many would goe to Hell from hand. As God in nature is a just Iudge, euen so, man by nature a wrangous and vnjust judge: Let him be gi∣uen ouer to himselfe, hee shall neuer judges one whit of that which is just,* 1.8 at the least, he shall neuer judge sincerelie of that worke. I shall tell you the differences between the judgement of God and man shortlie. Man when he judges is oft-tymes so blinded, that he sees not the thing that is just: for, he will take vp the thing that is vnjust to be just, and the thing that is just to be vnjust. Then againe, supponing by the light of the minde he see the thing that is just, yet there is such a peruersnesse in his will and affection, that, in spyte of the light of the mynde he will peruert justice; that thing he knowes to be just he will call it vnjust. And the thing he knowes to be vnjust he will call it just. But it is not so with God: for, first, he by that infinite judgement in him sees that thing that is just to be just, nothing can begyle him, at the verie first looke he vvill knovve that vvhich is just. And then againe, vvhen he sees it to be just, there is such an vprightnesse in him that he vvill decerne it to be just. Then, brethren, it is vvell vvith vs that our lyfe and death dependes not on men, vpon their judgement, their speak∣ing, it is vvell vvith vs that our saluation and condemnation de∣pends not on their blind and corrupt affection, but on him that sees euery thing, as it is, and judges justlie. There is the ground of our saluation.

Novv to goe forvvarde. The effect of his justice, vvhat is it? The just Iudge sitting in his judgement seate he renders to euerie man their ovvne, his justice standes in distribution: He renders to the troublers, by the saw called Lex talionis, euen such thing as they did, to wit, trouble. But to the godly he giues rest,

joy and comfort for euer. What should he render to the afflicters but affliction. To the troublers but tribulation againe. So what euer man does, he gettes the lyke repayed to him againe in his hand:* 1.9 afflictes he, he shall be afflicted: trouble he▪ he shall be troubled, if all the world had said the contrare. Indeed it is true, brethren, the affliction that he receiues, albeit it be alyke in qualitie: (for affliction is euer like affliction) yet looke to the quantitie of that trouble the troublers shall receyue, It is incom∣parable, in quantitie: for, in quantitie it shall be infinite. All that which they may do to the godly is but finit and hes and end: But that affliction where-with they shall be repayed home againe is infinite. And therefore read the Rom. chap. 2. vers. 8. 9. where Paul telles of that rendring alike at that great day, he cannot get words sufficiently to expresse their affliction. They shall get in∣dignation, then wraith, they shall be opprest with tribulation & anguish, and shall be casten in the presse of affliction. Whereto should we speake of this? Can any words expresse it? No, all the words of the Angels of Heauen and men in the earth cannot ex∣presse the affliction they shall be afflicted with in that day. In∣deed, the afflictions: the godly sustaines here may be suffered, but the affliction the wicked shall suffer at that day shal be into∣lerable. Now ye may say, how can this stand with Gods justice, to repay a thing infinite for a finite thing; to render infinite affli∣ction for finite affliction; to render the paines of Hell for a short temporall paine? I answer. God in repaying wrong to them that hes done wrong, lookes not so much to the wrong that one man does to another, as to the wrong done to his owne Majesty that is infinite. Thou oppressest thy neighbour, thou troublest a brother. The Lord when he commes to judge, he looks not so much to the wrong thou hast done to thy neighbour, or to thy brother, as to the wrong done to himselfe: He respects the wrong done to him who is infinite, and therefore, thou shalt be repayed with an infinite paine. This is Gods justice. Then againe. Neuer a man that did wrong. and that hes tane pleasure to do wrong, did euer the wrong, nor was able to doe so great wrong, as he would haue done, if he had gotten his will fulfilled in doing wrong, there would neuer be an end of his wrong: If the trouber had his vvill in troubling, no end of his trouble: If

the murtherer had his vvill in murthering his bloodie svvord vvould neuer be put vp, but he vvould euer be murthering, he vvould be euer oppressing. And therefore, God in his judg∣ment lookes not so much to the thing thou doest, to the stroke of thy hand, to the word of thy mouth, as he looks to the thoght and will of thy mynde. It hes no end of euill. The Lord for thy endlesse euill vvill in hart, vvill render thee an endlesse paine. This much for the first rendering.

The second rendring is the rendring to the godly according to Gods justice. What renders God to the godly? Not as he did to the wicked, affliction for affliction, trouble for trouble; but by the contrare, vvhere they vvere afflicted, lying tread dovvne in the presse of affliction, then the Lord shall louse their bondes, and take the oppressours and vvrap them in the same bondes, and tread them vnder his feete. So, the second sort of rendering,* 1.10 is rendering not alyke to alyke, but a thing that is vnlyke, rendering to the afflicted relaxation for euer. Brethren, there is no comparison betvveene the afflictions of the godlie, and that vvhich the Lord shall render to them for their affli∣ction. That vvhich the godlie suffers is but a meane and small thing. It is not vvorthie to be spoken of, to be rent on the Raoks, to be burnt quick, for the name of Iesus, is not vvorthie to be spoken of in respect of that wonderfull glorie we shall possesse. The Apostle in that second chap. to the Romans, 10. verse, can∣not get words to expresse their glory which they shall enjoy at that latter day. Honour and glory, that passes all the ignominie that can be in the world a thousand stages, immortalitie, thou shalt neuer die againe, lyfe, and lyfe that is without end, peace and joy euerlasting. There is no comparison. In the 2. Corinth. chap. 4. verse 17. Paul calles the afflictions of the godlie, the momen∣taneall lightnesse of affliction: they are first light, then their af∣flictions lastes but for a moment. Yet, sayes he, they shall vvorke to you an euerlasting vveight of glorie, and glorie that is excellentlie excellent: he cannot get vvordes to expresse it. The glorie is in quantitie a vveight, in tyme it is euerlasting; in dignitie it is excellentlie excellent. Whereto shall I speake it? All the tongues that is in Heauen and earth is not able to expresse that glorie as it is vvorthie to be spoken of: For, in the 1. Epist. to

the Corinth. chap. 2. verse 7. it is said, These thinges hes not ente∣red in the hart of man that the Lord hes prepared for them that loue him. And who are they, if not they who suffers for him? This much for the rendring both to the one and the other according to the just nature of God.

Now in the end he addes to this word, vvith vs. He shall render relaxation to you and to me also. I am troubled as you are. And therefore I hope for the same deliuerance and relax∣ation that I promise to you. Promise nothing to the people, but the thing thou thinkest to get a parte of thy selfe. Promise no resurrection, except thou thinkest to get a parte thereof. But the thing I marke is this. I see all grace and glorie is in a societie vvith the Saintes: resurrection, lyfe euerlasting is vvith the godlie: For as there is a communion vvith the Saintes in afflictiones 1. Peter chap. 5. verse 9. so there is a communion with the Saintes in rest, in grace and glorie. Ephes. chap. 3. verse 14. 1. Thessa. chap. 3. verse 13. And this thing we may take vp euer in this Apostle, he speakes of no grace but euer together vvith the Saintes, all is in one conjunction. Let none therefore prease to come to Heauen but in this conjunction. Thou wilt leape from the Church, but I assure thee leape as thou wilt, and think to come to Heauen without that societie, thou shalt neuer come to Heauen, thou shalt neuer get relaxation but in this soci∣ety. Thinke it no small matter to be of the number of the godly: thou shalt neuer be glorified in that latter day, if thou be not one of that nomber. Then marke another thing. He sayes, they shall get relaxation with him. Then it followes that he was afflicted with them. Who gettes rest? but they who are troubled. Who will come to Heauen? None but they who for Christs sake on the earth hes suffered some affliction, either within or without. No, look not that a man will come sleeping to Heauen. Heauen is a relaxation out of bondes; who can be lowsed, but they who haue ••ene bound? This may learne vs to take in patience to be bound, to be euill spoken of, and to suffer either one thing or o∣ther for the hope of that lyfe euerlasting.

Novv to goe forvvarde in the text follovving▪ ye haue a short but a pithie description of the Lord Iesus comming to judgement to render and repay. When shall this rendring be?

When shall affliction be rendered to the afflicters, and relaxati∣on to the bound and troubled? When our Lord Iesus Christ shall come to iudge the vvorld. Not till then. There is the dyet nothing but patience vntill then. Thou art ouer sudden. Thou would haue the Lord rendering to thee rest, and to thy enemie trouble at the first moment. Thou would haue him to put thee in Hea∣uen at the first hand, and thy enemies▪ in Hell at an instant. No, byde, till the tyme of the manifestation come.* 1.11 Then, the tyme of rendering is the tyme of manifestation of light, it is the day of light, of such a light as was neuer in the world▪ for, while Christ come, all is hid▪ Heauen is hid. Hell is hid: Right is hid▪ wrong is hid; damnation is hid; saluation is hid; lyfe hid, death hid; godlie men is hid; reprobate men hid; all hid, till Christ come to judg∣ment. 1. Iohn chap 3. verse 2. When Christ shall come he shall be first reuealed from Heauen, an infinite light shall come from Heauen accompanying that glorious Majestie. Then Hell shall be seene, Heauen shall be seene faire and broad, lyfe shall be seene, death shall be seene, all shall appeare then as they are. So, byde still a whyle, and byde in patience, thou who would haue relaxation, and thy bondes shall be loused in patience; byde, till that tyme. Thou that would see afflicters afflicted••ly▪ still in pa∣tience▪ for, in that moment when thou shal see the Lord com∣ming from Heauen▪ thou shalt see an end of all these thinges such rendring as euer thou would haue desyred. So nothing but patience.

Now, marke the style the Lord gettes in this reuelation and comming. He is called▪ The Lord▪ A style of glorie, a name of power. So the Lord in his comming and manifestation shall be manifested lyke a Lord, and in a surpassing power ouer quick and dead. Rom. chap. 14. verse 9. He died and rose againe, that he might be Lord both of the quick and the dead. Then againe he is called Iesus, that is, a Sauiour▪ as he shall be manifested at that day as a Lord; so shall he be manifested as a sweete Sauior Iesus, to the just and godly of this world. So, then, his appearance shall be as a Lord and Sauior, to the comfort of his elect and as a Lord in power, to the destruction of the wicked.

Now, to goe forward▪ (I shall not be ••ur••ous, but shall open onely the wordes▪) The Lords comming and reuealing himselfe

as Lord, and as Iesus the Sauior is descriued and set out in an high glorie:* 1.12 His reuelation shall first be from the Heauen. That word Heauen is not put in lightly. He is reuealled not from the earth, or from any low part: No Monarchs that euer reuealled themselues in the world came downe yet from Heauen: The Lords reuelation when he shall show himselfe to the world shal be from the Heauen: The Heauen now is a vaile casten in be∣tweene our eyes and the Lord. So that we cannot see him, but at that day the Lord of glorie shall break downe thro••gh the vaile and come down to the aire to be seene by vs. Now if ye wil aske what an Heauen this is▪ Paul 4. chap. to the Ephes. vers. 9. 10. saies he was caried to an heauen aboue a•• the••e heauens which we see. And therefore these Heauens from the which the Lord shal ap∣peare, is a place aboue: He shall break throgh all these Heauens while he offer himself to be seene in the clouds. Then this com∣ming from Heauen lets vs see he shall come to his in glory. The greater glorie, the greater comfort to vs, the greater discomfort to the wicked, the greater feare and trembling to the reprobate. Take heed to this ye who takes pleasure in sin, what feare and terror shall ouertake you in that day. So this is the first part.

Now in the next wordes he is des••ryued from his companie that shall conuoy him.* 1.13 The Lord in his second comming he shal not come his alone; in the first comming he came in the world basely, like a poore man accompanied with no glorious traine. The Lord was made poore that thou should be made rich; the Lord took vpon him ig••••miny that thou shold get glory. Now in the second comming he shall be gloriously a••companied. No neuer Monarch was so accompanied when they came to their kingdom as the Lord Iesus shal. They shal wōder that he going in his first comming in the world so poorely should haue such glory. The first company he shal come with shall be Angels, the gloriousest creatures that euer was, not one or two, but millions of Angels, principalities and powers. Iude sayes 14. vers. the Lord 〈◊〉〈◊〉 come vvith thoulands of his S••ints. And I say as I think, there shall not be an Angell in Heauen, but all shall come with Iesus. And what shall be then habite? They shall come like an armie al as it were, in a••mes. Men who are in their armour in their harnes they appeare most glorious to the world. So all the Angels shall

come as an army armed with power; and therefore it is said, An∣gels of his povver▪ terrible to the wicked, because they shall be en∣armed against them; comfortable to the godly, for they come for their defence. The Angels in their owne nature are strong, by their creation potent; they are principalities, powers by vertue of their own nature. But the word would import more. They shall not onely be strong with their owne power, but, they shall come enarmed with the power of Christ, with an exceeding and ex∣traordinary kinde of power, such a power, that they were neuer sene in before, in such a majesty as neuer was seene of before, and al to the glory of that glorious Lord Iesus, who is Lord and judge blessed for euer. An earthly king when he is in his greatest glory is but accompanied with selie infirme creatures who hes little strength. But, the Lord Iesus, who is King of kings shall be ac∣companied at his comming with Angels of such an infinite strength, that the deuill and all the world shall not be able to withstand any one of them.

Now, to goe forward, the next companie that shall be with him shall be creatures, something inferior, Not so glorious as the Angels,* 1.14 but, very glorious, a flamming fire, a fire with a great flame; and therefore, fire that shall cast downe from it excee∣ding great heat and light to the world. Ye will aske, what fire will this be? I will not be curious heerein: but, I think, that, that fyre that shall be at that day shall be that same naturall element, that the Lord created, when he made the rest of the creatures. This appeares very vvell, of Peter, in his second Epistle, chap. 3. vers. 6. 7. When he sayes, the first world was destroyed by vvater, and the second vvorld shall be destroyed vvith fyre. Certainely, as the first vvorld vvas destroyed by a naturall vva∣ter; so, shall the second vvorld be destroyed by a naturall fyre. This fyre shall then appeare in such a glorie, quantitie, and light, as it vvas neuer of before: because it is imployed in the seruice of a most glorious Lord. Would ye knovve vvhat shall be the vse of this glorious fyre? Read. 2. Epist. of Peter chap. 3. This fire going before him shall burne▪ first, the heauens; then, it shall come to the elements, and melt them all vvith heat. It shal next come to the earth and shall burne vp the earth and all the works. Would ye know what shall come after? There shall be a new heauen and

a new earth. And so, this fire shall▪ serue for the purifying and burning of the drosse of the creatures: for, all the creatures, the Heauen, the Earth, the Sunne▪ the Moone, he•• drawen on a cor∣ruption, through our sinnes. But, is there no other vse of this fire? This fire shall also in the Lords justice be a fire to deuoure the aduersaries▪ Heb. chap 10. verse 27▪ to burne the reprobate for e∣euer. And therefore, vaine man, who takes pleasure in thy sinnes, let ••he memorie of this flamming fire terrif••e thee, that, in tyme, thou may repent. Now, this much for that glorious companie, where-with the Lord Iesus shall be accompanied in that glori∣ous comming.

Now, come to the effects, in the next words. When he is come from the Heauen accompanied with the glorious Angels and flamming fire, certainely, he will not come for nothing: Kings in the earth may fli•• their campes for nothing; but, the King of glorie will not doe so. Now, the effect, in one word, is, rendering, repaying, recompencing; the judgement is, in rendering to euery one, his owne due: In rendering, first he beginnes at the godles and wicked after his comming in such a glorie. He shall render the wicked, that, which is due to them, that is, vengeance. To whom? To them, that knovv God on this earth, 〈◊〉〈◊〉 them, that o∣beyed not the Gospell of the Lord Iesus. Marke it. The Lord keepe vs from the causes of this rendering. There shall be none, that knew not God,* 1.15 and obeyed not the voyce of Christ in the Go∣spell, but▪ vengence shall ouertake them in that glorious appear∣ing of that judge in the world▪ These are the two great ••aultes and sinnes, that shall procure, in the day of judgement, vengence▪ from Iesus Christ. Now, as there are two thinges, that procures this vengence, so, there are two things, that brings life at that great appearance of the Lord Iesus Christ. The first, is, the knowledge of God. The next, is, the knowledge of his Sonne the Lord Iesu•• Christ▪ Ioh•• chap. 17. verse 3. This is lyfe euerlasting, to know thee to be the onely God, and whom thou hast 〈◊〉〈◊〉, Iesus Christ knowe these two, knowe God, knowe Christ in his Gospell, 〈◊〉〈◊〉▪ vengence shall not ouertake thee▪ Then, by the plaine contrare. There are two grounds and causes of death and damnation▪ The misknowing of God, and the 〈…〉〈…〉 of Iesus heere 〈◊〉〈◊〉 in his Gospell, and these two are 〈…〉〈…〉

gether. Then▪ brethren, in one word, Let not the Iew be bold to say, he knowes God▪ when he knowes not his Son; all the know∣ledge a man can haue of God, when he knowes not his Sonne, is nothing: for, God the Father cannot be knowne, but in his Son Iesus Christ, and without the knowledge of God in his Son, there is no saluation from judgement. The Son is the Image of God, and God will be knowne in him. Heb. chap. 1. verse 3. He is the brightnesse of his glory, and the ingraued forme of his person. So, that there can be no sight of God, but in the face of Christ the man. Ioyne these two together, know God know the Son, know the Son that thou may know the Father; for, no sight of the Father, but, in the Son.

This further wold be marked. When he speaks of obedience to Christ. He sayes not, they that obeyed not the Lord Iesus, but, he sayes, They vvho obeyed not the Gospell of the Lord Iesus. This is spoken, to the commendation of the Gospell, and of the preach∣ing of it, and this base ministry which men esteemes so litle of. Looke how he rankes this Gospell and the preaching of it with Christ himselfe. He counts them that obey the Gospell, to obey Christ, and he counts them, who are rebellious to the Gospell, to be rebels to Christ. And therefore say I, boast as thou wilt, of Christ, and of the knowledge of him, if thou despise this Gospel, and this base ministry, vengence shall light on thee: Thou wilt say, thou knowest Christ and in the meane time, there wil be no∣thing in thy hart, but, a contempt of the Gospel & of the preach∣ers of the Gospell. But, boast as thou wilt, of the knowledge of Christ; thou shalt finde, if thou be impenitent in this pointe, ven∣gence▪ shall light on thee. Rebels to the Gospell and preaching thereof, in earth, rebels to Christ, in the Heauen. Think not, when thou hungerst the Gospell out of the land, by drawing away in thy ••lookes all the thing the Gospel should be sustained on▪ that, thou knowest God and Iesus Christ. What matter of the hung∣ring of the bodies of men, in respect of the Gospell. When thou closest the mouth of men, so, that, for hunger, they are not able to preach, say not, thou knowest Christ and loues the Gospell, thou liest falslie. Whē throgh thy gredines thou art an hinderer to the ministrie, whom the Lord thrusts out, to be dispensators of the foode to the soules of men, thou hungerst the Gospell. When

thou doest this, say not, thou louest Christ. Thou wilt say in that great day, Lord, where saw we thee hungring, where saw we thee naked, &c. But, the Lord then shall say, What euer thou did to the Ministers of the Gospell, thou did it to me, thou stayed the planting and progresse of the Gospell, throgh thy auarice. O sa∣crilegious Abbot, Bishop, and Priour, and the rest of that rable, and ô ye rauening woolfes, that deuoures the teinds, to the pre∣judice of the plantation of this ministry and Gospel, to the hung∣ring of innumerable soules. Look to this matter and tak vp your selues, that the Lord meete you not in vengence, looke to this at this tyme, and with draw not the moyen whereby this Gospell may be propagated in the world. I speak no more of this matter. One day will show the trueth of these things.

Yet, ere I leaue the words. Marke, further. He is speaking of the godlie, that were persecuted, and he brings in the Lord Iesus rendring, and yet, he sayes not, he shall render vengence to them, that afflicted and troubled the godlie, he speaks not of them, that were afflicted. But, he sayes, to them, vvho obeyed not the Gospell of the Lord Iesus. So, he touches the groundes: persecution and troubling of the saints rises euer on this ground, rebellion to God, rebellion to Christ, no persecuter, but a rebell to God, a contem∣ner of the Gospel of Christ, be is a contemner of God and Christ. And in the meane-tyme, with this, he comforts the persecuted Thessalonians, they shall not escape trouble, who hes troubled you, because the Lord hes his entrest. And therefore, assure the••, if there were no other thing, but, this rebelling against God and Christ, of necessitie, vengence must follow. Trouble euer rises of misknowledge of God. What matter of men, in afflicting men, they ••rebell against God, and that rebelling shall not escape punishment.

Now, in the next words, he commes more particularly to the vengence. To sca••se of these thinges oue•• far, it is but vaine cu∣riositie. Therefore, it is expedient, in these things, to ••old fast the plaine words, that we alter not to the one side, nor, to the other. Curious spirites hes spoken much of this matter without any grounds. It might haue bene asked, What can this vengence be▪ He answers, and calles i•• a perdition. Then, he cals it, euerlasting per∣dition, and wrack of the creature. There are sundry sorts of ven∣gences,

all vengences are not the vtter wrack of the creature: for, many men after punishment will get vp their heads againe and come throgh, but▪ after this punishment, vtter wrack and perditi∣on shall follow. A beast, when it dies and is feld, it is wracked; but, looke the nature of this wrack, it shall be euerlasting, a wrack without an end, a death without a death, a death that shall neuer haue an end, ay dying and neuer dead. So first, it shall be perdi∣tion and an vtter wrack, and then, neuer shall haue an end. The ho••ling and vtter cry of the reprobat in Hell, •• how dolorous is it? But, what matter of the extremity of it, if it had an end; but, alas, extremity without end of pain, how dolorous is it? Many wil ne∣uer know this, till they be shot in Hel: Heauen and Hel is thoght mocking: Many wil neuer know, there is an Hel, vntil they feele it in experience. The Lord waken vs, that once we may think of this. Alas, there is such a stupiditie in the hart of man, that he can neuer beleue this. So, there the vengence, a perdition, and an end∣lesse perdition.

Now, in one word. He resolues this particular vengence in the own grounds; there is, first, a perdition; then, an eternity of perdi∣tion. In the next words, he lets you see the groundes, first, of per∣dition, and then, of the eternitie thereof. As to the perdition it selfe, He sayes, it commes from the face of God. The wicked shall not see so soone the face of Iesus Christ the Iudge at that day, but, as soone they shall melt away, as the waxe at the fire; and as ye see the matter of melting is in the waxe it self; so, the matter of the melting of the wicked shall be in themselues. But, what matter, if it had an end. And therefore, next, he layes downe the ground of ••rernitie ••aine from the glory of the power of the infinite Iudge. The power of the glorious Iudge is eternall, infinit and endles; the power of man hes an end. He is a mighty monarch to day; but, to morrow euanishes; his power lasts not. But, the power of the lord Iesus shal neuer hauean end; and from once he begin to pu•• the finger of his power on the soule of the wicked, they shall ne∣uer be free of vengence. It is a terrible thing to fa••in the hands of an angry God; from once he grip thee, his hand shal neuer louse▪ his power indures euer, and therefore shall thy paine indure e∣uer. So, ye that will thinke, an endlesse paine cannot be, lift vp your eyes and consider the eternitie of his power and infinitnes

of God, and then ye may see the great and euerlasting vengence that he hes to be po••red on the wicked, and great and euerla∣sting mercy on them that pertaines to him in Christ. The Lord giue vs eyes to see it, euen for his Christs sake. To whom with the Father and the holy Spirit be praise for euer.

AMEN.

THE THIRD LEC••TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

••. THESSA. CHAP. 1. vers▪ 10. 11. 12.

10 When he shall come to be glorified in his Saints, and to be made marueilous in all them that beleue (because our testimony towaryou was beleeued) in that day.

11 Wherefore, vve also pray alvvayes for you, that our God may make you vvorthie of his calling, and fulfill all the good pleasure of his goodnes, and the vvorke of saith vvith povver.

12 That the name of the Lord Iesus Christ may be glorified in you, 〈◊〉〈◊〉 in him, according to the grace of our god, & of the Lord Iesus Christ▪

THE last day ye heard (brethren) the pur∣pose of the Apostle in this place was to comforte the Thessalonians against the affliction••s vvhere-vvith for the tyme they vvere exercised. The first and the cheefest argument of consolation vvas taine from that just jugdement of God when he commes: for the afflictions that the godly and innocent suffers in this lyfe for the name of Iesus Christ, are as a mirror vvherein we may see the Lord Iesus com∣ming to judgment, to take vengence on the afflicters, and to ren∣der and to giue rest 〈◊〉〈◊〉 his own. The Apostle taking occasion of this argument, points out the Lord Iesus comming to judge the world. He notes the place from which he shall come, an Hea∣uen aboue all these visible Heauens; he notes the companie where-with in his comming he shall he accompanied. First the

Angels of his power enarmed with the power of the Iudge the Lord Iesus to execute his just judgement. The next company is a flamming fire; This fire at the comming of the Lord Iesus shall burne vp the Heauen, shall melt the elements, shall burne vp this earth, and all the workes that is in it, as Peter declares in his 2. Epistle chap. 3. and at last shall consume and deuore the wicked, and that euerlastingly, euer burning without end. When he hes painted out the Lords comming to judge the world, he subjoynes the effects that shall follow vpon his comming and judgement. The first effect is, he shall inflict vengence to them who in this world knew not God, and would not obey the Gos∣pell of our Lord Iesus Christ. And after this, he descryues this vengence more particularlie, it shall be an vtter destruction, so that they shall neuer get vp their head againe, and this destru∣ction shall be endlesse; a death without a death, the sorest death that euer man died; the cause of the perdition shall be the face and angry countenance of the Iudge, his face shall be as fire, and they shal be as waxe, the heate of his face shall melt them as the fire melts the waxe: the cause of the eternitie of their perdition shall be the glorie of his power, his power shall neuer haue an end, and therefore their paine, anguishe and perdition shall neuer haue an end. The power shall euer holde them still in a torment, and so this vvraith euerlasting shall sease and feede vpon them for euermore. And so they shall euer be doing and neuer be dead.

Now, in this text, we haue the second effect, that, shall follow on the comming of the Lord to his judgement. The first effect concerned the wicked. This effect concernes the godly. To come to the wordes, shortlie. He sayes, When he shall come to be glorified in his Saintes. The meaning is, this vengence of perdition euerlasting shall be inflicted on the rebels of God and Christ, at that tyme, when he shall come to glorifie his owne, the Saintes, that in their glory and lyfe euerlasting he may be glorified him∣selfe.* 1.16 This is the meaning, shortly. Now, if ye will marke the first wordes, When he shall come. Ye may see, that, the first and cheefe end of the comming of the Lord Iesus to judgement, is, not the wrack of the reprobate, but, his cheefe end in his comming to judgement shall be, the glorifying of his owne, that in their glo∣rie,

he may be glorified for euer. The order of the giuing out of their doome and sentence of lyfe and death at that day makes this master pla••ne. Read the order of the giuing foorth of this sentence in the 25. chap. of Matthevv vers. 34. &c. Ioh•• 5. cha. 29. vers. The sentence shall be giuen first to the godly, and the Lord shall say first to them ere he open his mouth to the other, Come ye blessed of my Father and 〈◊〉〈◊〉 that kingdome that is prepared for 〈◊〉〈◊〉. Then when that sentence is past he shall draw the godly to be assessours to him, and with their consent and approbation in a maner he shal come to the doome of the reprobat▪ and shal say, Dep•••• from me to the deuill and his A••gels. Iohn. 5. chap. vers. 28▪ 29▪ The houre shall come, vvhen all that are in the graues shall heare his voice, and they shall come forth, that haue do••e good to the resurrec••••••••▪ of life, but, they that haue done euill, to the resurrection of condemnation This his order of proceeding showes that the cheefe end of Christs comming is the glorifying of his owne. The cause is, be∣cause in the glorifying of his elect cheefly shall God be glorifi∣ed. And seeing the Lord, cheefly respects his owne glory, there∣fore, the first respect he shall haue in judging, shall not be▪ to pu∣nish the wicked▪ (for, ••e shall cast them by his hand, as dogges) but, to glorifie his owne.

To goe forward in the words. When he shall come to be glorified in his Saintes. That is to say, when he shall come, first, to glorifie his Saints▪ and so, consequently, to glorify himself▪ For, he cannot be glorifyed in his Saintes, except he glorifie them first. And therefore, it must be vnderstood, that he must glorifie them, that in their glorie, he may be glorified. Now, marke. As the first and cheefe end of the comming of the Lord to judgement shall be the glorifying of his Saintes: So, the cheefe meane, whereby the Lord shall be glorified shall not be the damnation of the reprobate, but▪ it shall be the lyfe and saluation of the godlie be∣cause in the godly at that day shall be manifested to the whole world, the goodnesse of the Lord Iesus, his mercy, his omnipo∣tent power: in one word, his Majestie and his glory, cheefly shal be manifested in them. So, that, the whole world, when they see them stand vp, as it were, in a shout shall cry, Glorie, glorie, glo∣rie be to the Lambe, that sits on the Throne, when they shall see the elect so shining in glorie, they shall brust forth, in crying,

glorie, glorie, glorie, and nothing shall be heard but glorie e∣uer more. These are the thinges, we shall once see and heare, ei∣ther to our euerlasting glorie, or to our euerlasting destruction. It is true, the Lord Iesus that day shall be glorified also, in the damnation of the reprobat, and that, in his justice. Ye read, in the 14. of Exod. I shal be glorified in Pharao and his armie, in powring out a vengence on them, I shall drowne them. But, yet, the justice God, the justice of Christ serues not so much to his glorie, as his mercie does. And it is a greater matter, yea and more glorie shall come to him by the sauing of one soule at that day, nor by the condemning of an hundreth. Came Christ Iesus in the world, for this end cheeflie, that, God should be glorified in his justice? No. Christ came and the Gospell of mercy is giuen vs, that, men and Angels in that day should glorifie God, cheeflie in his mercie.

Now, to goe forward. And to be made marueilous in all them that beleeue. This is, in effect that same, which he spok of before, euen, the glorifying of God; for, it is one thing, the Lord to be glo∣rified, and to wonder at him. The meaning is, shortly. When he shall come. First, he shal make the faithful wonderful, in the sight of the world, and then, in their wonderfulnes, all the world shall wonder at him, who hes made them wonderfull. Now, marke. The Lord Iesus, in Esay 9. chap. 6. vers. among all the names he gets there, he is called the vvonderfull and the maruellous one. Now, this name, in effect shal show the selfcheefly in that day of judgement: for, cheefly in that day Christ shall be wonderful, and all the world shall wonder at him. It is but a litle wondring we haue here.* 1.17 Ye know, wondring presuppones nouelties, things of exceeding great importance. Then, it must followe, that, the Lord Iesus at that day shall be reueiled to the world in such a wonderful glory, at neuer man, nor Angel saw yet•• it shal be such a glory, as neuer eye saw, ear heard, or, once entered into the hart of man, as the Apostle ••aies, 1. Cor. 2. chap. 9. vers. They who saw him ••••ani••ed in a vyle habite, judged, condemned, scourged, and crucified vnder Pontius Pilat, they shall wonder, when they shall see that Lord (whom they thoght once so vile) raised vp and ex∣alted to such a sublimity and hight of glory. Pilat, then, shal won∣der; the Priests shall wonder, they, that with their wicked hand••

crucified him shall wonder at that day. And in one word, there shall be nothing in that day in Heauen and earth but a wonde∣ring at the Lord Iesus Christ and his Saintes glorified. Ye see here next the cheefe mean that shall make the Lord wonderful, to be the wonderfulnesse of the glorie of his Saintes and elect, whom in that day he shall make wonderfull. The world shall looke in and wonder at them, and then they shall looke to the Iudge and wonder at him. Then in that day they who hes bele∣ued in Iesus in this life (looke what faith brings with it) shall be blessed and made glorious: For first these faithfull shall be made so maruelous in glory that they shall astonish the whole world: I tell thee more, when thou shalt be so translated, when thy vyle bodie shall be so changed, thou shalt wonder at thy selfe: for the eare hath not heard, the eye hath not seene, &c. that wonderfull glorie which then thou shalt enjoy. As for the wicked of the world the troublers and afflicters of the godly, when they shall looke to any one of the glorious elect, they shall weepe and wonder. This is set downe in the 5. chapter of the booke of wis∣dome, albeit Apocrypha. First they shall mourne and weepe, when they shall see the glorie of the godly, and say, O we fooles and sensles bodies, esteemed we not the life of these godly in the world a miserable lyfe? Then they shall come on with won∣dering, How is this that this vyle bodie so shynes, and that he is so exalted? So they shall both mourne at this sight and wonder, and vveeping and vvondering they shall count themselues to haue bene fooles and sensles bodies. The Lord giue vs grace to seeke that true wisdome in tyme. For certainly that true wisdome is esteemed foolishnesse in this world, and he that would be wise, let him be a foole first, he shall neuer be counted wise that day, except he haue bene a foole first, and humbled vnder this foo∣lish preaching of the Gospell. It is true, the condemnation of the reprobate shall be a meane to make the world wonder, and to make the Iudge wonderfull. O, the paines that shall be in∣flicted on the reprobate shall be wonderfull, and they shall be set vp as spectacles of shame at that day, and the godly shall wonder at their shame and confusion. O, wonderfull shall that weightinesse of judgement be! they shall wonder that euer there should be such a wraith in God, they shall wonder that euer the

arme of God should be so heauy vpon them. O, Hell is lighted now (will they say) the wraith of God is lighted now! O, what a masse and weight of wraith is this that we see now! Men will now leape here and there, and make litle count of the weighti∣nesse of the Lords hand, and securely contemne threatnings and judgement; but in that day, to their euerlasting woe they shall finde it the heauiest thing that euer was: for by the weight of it, they shall be so pressed downe that they shall neuer be able to prease vp againe. Alas, what a dead senslesnesse is this of men in this world that they regarde neither Heauen no•• Hell, liuing like beastes and not as men! Lord waken vs in tyme to acknowledge these thinges.

Now to goe forward. Who are these that shall be made won∣derfull, that in them the Lord Iesus may be made wonderfull? In one word, He calles them, beleeuers, a base and simple style a∣mong vs. He called them before Saintes, holy ones; and now he commes to the ground of their holinesse, and calles it faith. It will not be a faire, honest, ciuile dealing with our neighbour that will doe the turne, albeit many men thinks so. No, but faith in Christ must be the ground; any man that in any measure hes had a sense and feeling of that lyfe, he will finde in his experience he can not haue hope or assurance of lyfe in the fairest outwarde dealing that euer men did, except he finde his hart setled on God, and his anchor casten on Christ. This is the onely cause of thy saluation, faith in Christ. As for all thy good workes, they are onely effects and tokens that thou hast that faith in Christ, which will doe the turne, and is the onely cause of thy saluation. O, blessed for euer is that hart that hes faith keeped, let neuer thy remembrance be off it. What euer thou thinke, or speake, keepe it; hast thou it? be assured of thy saluation; lackest thou it? doe all thou can, thou shalt die. Seeke euer to haue Christ in thy hart, And seeing, we who are now liuing may die in one moment, Lord, if we should not seeke earnestly to haue Christ dwelling in our harts! It is onely his merites that saues vs.

In the next wordes he defines them that he calles beleeuers, and pointing them out, he sayes not, they that beleeues in Iesus Christ, but they vvho in this lyfe hes beleeued my testimony, the Gospell teached by me, by my fellow••seruants, by the rest of the

Apostles and Pastors. So, take vp the nature of this faith and be not ••egyled with it. It is not faith in Christ barely, but faith in Christ preached. By whom? by a selie bodie. What was Paul? a selie bodie. So looke neuer for lyfe nor saluation in that great day, except thou humble thy selfe vnder the foolishe preach∣ing (as men thinkes it) and beleeue the foolishe teaching of the Gospell. Thou shalt neuer come to grace and saluation ex∣cept thou humble thy selfe vnder this preaching, which thou, by nature and in thy judgement, thinkes foolishe. If thou beleue not in this, take thee this doome, neuer shalt thou be justified in that great day.

Now to come to the last words in the verse. In that day. There is an Emphasis in this word, that day, the Lord shall be glorified in the godly, in the glory of his owne, in that day. It is true, bre∣thren, at this time, in this same moment, the Lord Iesus is glorifi∣ed, and the Saints and faithful hes their own glory. But the glory of Iesus and his Saintes is not in that fulnesse which shall be at that day. Thou seest him now, as it were, in a mirrour darklie, he is comming behind thee, and thou art looking in a glas, but at that day thou shalt see him face to face with these bodily eyes, thou seest him now in glorie▪ but in that day thou shalt see him in a surpassing and exceeding great glorie. It is euen so with the Saints. We are the Sonnes of God now, we are glorious now; but in that day we shall haue another kinde of glorie. The Apostle Iohn 1. Epistle. 13 chap. 2. verse, sayes, Dearly beloued, vve are the Sonnes of God novv, but it appeares not vvhat vve shall be. The very sight of him shall transforme vs. So that day in the 2. chap. to the Rom. 1. verse, is called the day of manifestation, all things shall be manifested. Glorie, righteousnes, Heauen, Hel, and all hid now. But in that day all shall be brought forth to that light, and be ma∣nifested. The Heauen shall be opened to see that glorie in it, the Hell to see that darknesse and shame in it. The Sun shall shine then most clearly, right shall then appeare right in the own gar∣ment of righteousnesse; wrong shall be seene to be wrong; sinne shall appeare in the own cullour, euerie one shall see it perfitely, all things shall be maid manifest.

Now, in the next verse to the end of the chapter, the Apo∣stle, to conquise to himselfe the beneuolence and good lyking

of the Thessalonians (why should not the teacher haue the good wil of his people whom he teaches) lets them see, all that he does is for their cause. Wherefore, sayes he, vve also pray alvvaies for you, that our God may make you vvorthy of this calling, &c. Well this sets out this part▪ of the Minister, as he teaches life to the people, So, let his prayer be euer to God, to helpe them forward to that lyfe and glorie he speakes of. This for his part. Then, ye see againe,* 1.18 among all the meanes of bringing men to lyfe, Prayer is one. Thy ovvne prayer, the prayer of the Pastour for thee. I call it the meane, not the cause: for, thy ovvne prayer vvill neuer merite Heauen, albeit thou pray continuallie, and be of that opinion, that thy prayer vvill merite Heauen, vaine art thou, thou shalt neuer get it. Yet, the Lord hes appointed prayer as a meane to further men and wemen to Heauen. If thou neglect thy duetie, thou shalt neuer come to Heauen. The Lord raise vs out of this beastlines and senslesnes that makes vs so vn∣willing to pray. Men will rise in the morning and go to bed at night without one motion of praier; but if thou continue so, thou shalt neuer come to Heauen: for, mark the Lords doing. As the Lord hes ordained thee for life, so, he hes ordained thee a mid∣way, wherby he bids thee go forward to li••e. If thou take not the straight way the Lord hes giuen thee, but tak•• •• by rode of thy o∣wn, thou shalt neuer come to Heauen. What should keep Christ with vs, but only this praier? what should sanctifie al the speach∣es of our mouth, actions of our hands, but this continuall pray∣ing? The remembring of this life should stir vs vp to prayer: for it is and shall be found the way to that life.

But to come to the matter of his praier. He saies, for this cause we pray for you, That, God vvould make you vvorthy of his calling. By this calling he meanes life euerlasting, by the meane he vn∣derstandes the end: for, he takes not the word calling properly, but he takes it for the end of our calling, which is life euerlasting. Then, ye see, he craues this life and glory at the handes of God. Then,* 1.19 learn. This life euerlasting is the onely gift of God, thou hast it not by nature in thy owne selfe, it must be giuen thee, as a free gift of God, or, thou shalt neuer get it. Further, I see one, or, two meanes, whereby we must come to this life, set down heere. Before thou come to that lyfe, thou must haue a cal∣ling

to it, albeit thou would reaue a kingdome here, by tirannie, yet, thou shalt not come to this kingdome, except thou haue a former calling to it. And when hast thou this calling? When this same word of the Gospell soundes in thy eare,* 1.20 and thou beleuest in it. If thou lay not to thy eare here, thou shalt neuer be called; and lackest thou that calling by the word, thou shalt neuer get life euerlasting. Then, the other thing, I see here, that goes before life and glorie, is a vvorthinesse, a dignitie, ere thou enter in that kingdome, thou must haue a worthinesse. Who will choose a man to an earthly kingdome without dignitie and worthines? Therefore, he sayes, that he vvould make you vvorthie. O, but vn∣derstand, it is not my worthinesse, nor thy worthinesse, inherent in me, or, thee. No, it is that worthinesse of Christ Iesus, that must be imputed to vs. Christs worthinesse must be imputed to vs, and we clad with it. When ye heare this word worthines in the Scripture, take it neuer to be an inherent worthinesse in thee, or, in me, but the worthinesse of that onely worthie one, Christ the Lord, made ours, by faith.

Then to the words following. He pointes out more clearelie this lyfe euerlasting, and sayes, That he vvould fulfill all his good pleasure. Which good pleasure? Which commes of his gentlenes and goodnesse. Then he addes. And that he would fulfill. What? a vvorke. Whereof? of faith. After what maner? vvith povver and might. Then there must be a power, or, else, faith will not be ful∣filled. Now to returne to euery word. That he vvould fulfill Marke then. Lyfe euerlasting, glorie euerlasting is the accom∣plishment of a thing begun, of the decree going before, of lyfe euerlasting. First, there must be an entrie to it, there must be a be∣••ginning going before, and then, life euerlasting commes on, as fulfilling of the thing going before. What is the thing that goes before? It is his good pleasure. By his good pleasure is vnderstood the decree of lyfe, that was giuen out from all eternitie, concer∣ning his owne. So, lyfe euerlasting is but the accomplishment of a decree, that was made in that glorious kingdome of Heauen before the world was made. Thy life beginnes at a decree that neuer had a beginning and ends in a glorie that neuer shall haue an end. He calles it not simplie a good pleasure, but all his good pleasure, whereby he meanes here an ample thing. He meanes

with the decree of lyfe, all the meanes that serues to bring vs to lyfe. There is not one meane to lyfe but all must come of this decree. Art thou called in tyme? it commes of a decree. Rom 8. 28. Art thou justified? it commes of a decree? Prayest thou? it commes of a decree. Nothing commes to thee in the mid-way of thy journey, but all commes of a decree. What euer commes, whether it be prosperitie, or, aduersitie, thinke no••, it commes by chance, but, it is a meane, that the Lord hes ordeined from all e∣ternitie to bring thee to lyfe euerlasting. 1. Pet. 2. 21. So, lyfe euerlasting proceeds of a decree from all eternitie. He calles it the good pleasure of his goodnesse. By this word goodnesse he de∣signes the cause of this eternal decree, not to be any thing, which God foresaw in vs, but his owne onely goodnesse, and that, to the end he may haue all the praise of our saluation. Read Ephes. 1. 5. 6. 9. Yet, there must be another thing, ere one get lyfe. What is it? He calles it a vvorke, that hes a beginning. The worke, that must be accomplished hes a beginning, and then, it ends and re∣solues in lyfe. And what is the worke? Faith in Iesus Christ. What is lyfe euerlasting then?* 1.21 but, the accomplishment of this faith, that we haue in this God: Faith is this building, that goes vp continuallie. Iohn chap. 6. verse 29. When the Iewes glories in their workes, Christ sayes, This is the vvorke of God, that ye be∣leeue in me. This is the building, that must be builded, euen, Faith. Thou must euer be building this faith, this day, one stone, to morrowe againe, another, vntill thou come to the toppe stone, which is glorie and lyfe eternall. Paul sayes 2. Timoth. chap 4. vers. 7. 8. I haue gone forward in this building, I haue keeped the fay••h; novv, the crovvne of righteousnesse is laid vp for me. Then life euerlasting is the crowne of faith, without faith, nor crowne. Who can crowne thee, except thou haue faith? It is faith, that, must be crowned. Lookest thou to be crowned, and in the mean-time, hast thou no faith? thou deceaues thy selfe. Therefore, seeke euer faith in Christ, or, else, seeke neuer to get that crowne. Then, he sayes, vvith povver. This must be done with power, or, else, it shall neuer be done. All the Monarchs of the world, and all the Angels shall not be able to lift vp this crowne, to set it on thy head, It must be onely the infinite power of Christ, that must lift••vp that crowne and set it on thy ••ead, after thou hast gone

forward in that worke and come to the end. It is said Phill. 3. chap. 21. verse, When the Lord shall come, this vyle body shall be transformed and made lyke that glorious body of Christ. What is the meane? Throgh the effectualnesse of his povver, vvhereby he is able to subdevv all things, the deuill, sin and death that would hold thee aback from that glorie. There must be power in the Lord, to kil sin, Hell, and to ouercome the deuill and all thy enemies. And the Lord by his power must giue thee power ouer all, before thou be made conforme to him.

Now, to come to the last verse. He sets downe the last end of his praying. That the name of the Lord Iesus Christ may be glorified in you, and ye in him. Then, the cheefe respect he hes, in praying, is, not their glory, but, Gods•• glory. Howbeit he would haue the Thessalonians to be saued, yet, that is not his last end, but, al their saluation is, that, God may be glorified in them. The end of his praying is, that, God may be glorified in them; because our glory should rend to the glory of God. Now, mark one rule in praying. When we pray for life, either to our selues, or, to others, let not our mindes be so much set on our and their glorie and saluation, as,* 1.22 that, the God of glory may be glorified, and say, Lord, I seeke glory and saluation, that in my glorifying and saluation, thou mayest be glorified; and so, let euer that glory of God be more pretious and deare to vs, nor all the glorie and life can come to vs. And they that gets grace to pray this waies, they may be as∣sured, they shall be glorified for euer. So, renounce all, Heauen it self, our joy, our glory, and our inheritance in Heauen, to the end, that, he, to whom all glory pertaines may be glorified. This did Moses and Paul, they craued to be ••••athema, that, God might be glorified. And this should be the desire of euery man, seeke, if it were thy owne condemnation, rather, ere God, who created thee be not glorified; prefer Gods glory to thy owne saluation. Lord giue vs this zeale to his glorie. What shall the end be? Trowest thou to lose any thing by so doing. No, looke what God saies to Moses, Exod. 32. chap. 33. verse, when Moses desired to be scraped out of the booke of life. No, the Lord sayes, Moses, thou, who so earnestly desired my glory, I will glorifie thee, and will scrape them out, that deserues to be scraped out. Then, the way, to come to life eternall, is, to renounce thy self, to seek onely, that, thy God

may be glorified. O, the joy, that is in the hart, when we find that zeale, that we can prefer Gods glory, to our own saluation. That joy surpasses all joy, that euer was.

He addes to another thing, to this, He saies, That he may be glo∣rified in you and ye in him. Learne, there is no peece of glorie, that, Christ gets, but it redounds to his elect. Is he glorified in thee? that same glory commes back againe to thee and glorifies thee. I shall tell you how it stands. First, thy lyfe and glory, that ye call euerlasting lyfe, is nothing but, a faire glance, that strikes from the glorious face of Iesus Christ as ye see the Sunne shining on a man, makes him to shine: So, thy glory and lyfe is as a verie glance,* 1.23 that strikes from the glorious countenance of Christ, as the glance of the Sun striking on a black body makes that body glance: ô, much more will the beames of the face of Christ beat∣ing on thee, make thee to shine. What was the shining of the face of Moses, that made the people afraied, but, a glance of the face of God. Then, when the glory of God hes first shined on vs, we shine; and then, our shining again with a reflex goes back to that Son of righteousnesse, it came from, and he of new shine•• againe on vs, in a fairer shining▪ nor before. Now, in this mutuall reflex and shining,* 1.24 Christ is both the beginning and the ending: the shining begins at him and ends at him. And therefore, it is said Rom. 11. chap. 36. verse, For, of him, and throgh him, and for him, are all things: to him be glory for euer. Now, what shall be the cause of this glorie of ours? He sets it downe in these words, ac∣cording to the grace of our God and of the Lord Iesus Christ. Grace is the cause of our shining. Grace from the Father, grace from the Sonne. Then, there is nothing, but grace, there shall be nothing, but, grace in Heauen, grace in earth; no merite in this earth, no merite in Heauen: No merite in this earth, but, Iesus merite, no merite in Heauen, but, onely grace, grace and mercy in earth: all standing here and in Heauen is only by grace. And so, the cause of our euerlasting standing is euerlasting grace, the onely grace of God, in Christ. To whom, with the Father and the holy Spirit, be all glory for euer.

AMEN

THE FOVRTH LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 2. vers. 1. 2. 3.

1 NOW vve beseech you, brethren, by the comming of our Lord Iesus Christ, and by our assembling vnto him,

2 That ye be not suddenly mooued from your mynde, nor troubled neithr by spirit, nor by vvord, nor by letter, as it were from vs, a•• though the day of Christ vvere at hand.

3 Let no man deceiue you by any meanes:

IN the chapter preceding ye haue heard, brethren, first of the saluation of the A∣postle, wherein he wishes to the Thessa∣lonians grace, from God the Father, and from the Lord Iesus Christ. Then we came to his preface, wherein he rejoices and giues thanks to God, for the increase of grace, of faith, of loue they had recei∣ued. And thirdly, we came to that consolation, that he ministers to them against the affliction and trouble vnder the which they lay for the faith of Christ. Now to come to this chapter. In it the Apostle first admonishes the Thessalonians that they giue not eare to deceiuers and false teachers, who would perswade them that the comming of the Lord Iesus was at hand, and thereafter ••e enters in a refutation of this pointe of false doctrine and he∣resie. Now to make this more plaine. The occasion (as it ap∣peares) of that▪ which the Apostle wrytes in this chapter is this,

In his▪ first Epistle written to them and fourth chapter thereof he spoke concerning the second comming▪ of the Lord Iesus,* 1.25 and beside other thinges, as we may read there, he specifies these wordes, We, sayes he, vvhich liue and are remaining in the com∣ming of the Lord shall be caught vp in the cloudes vvith them vvho are departed this lyfe after their resurrection. The Thessalonians reading this, incontinent concludes, Christ shall come ere euer we die, we shall be found on lyfe at his comming, and we shall be re••t vp in the aire to meete the Lord in the cloudes vvith them who are departed▪ Now in this meane-tyme the deuill is busie to confirme them in this error, and therefore he raises vp deceyuers and false teachers that went about to perswade them of the trueth of this, as though it had beene true, that they should be liuing at the Lords comming. These false teachers alledged for them partlie the reuelation of the Spirite of God, partlie a tradition of Paul, which both were false. Therefore, the Apostle vnderstanding this, tooke occasion to vvryte this Epistle, and especiallie, this second chapter, wherein he admo∣nishes or rather effectuouslie requestes them, that they suffered not themselues to be deceiued, as though the comming of the Lord were at hand, and thereafter falles out in a refutation of this error.

To returne to the wordes. In the wordes we haue read in the first verse we haue the earnest request of the Apostle, to∣gether with an obtestation adjuring them with all grauitie, by the comming of the Lord Iesus, by the assembling of the e∣lect to him at his comming, that they should not suffer them∣selues so to be deceyued, as though the comming of the Lord were at hand. Now to insist in this first verse, Novv vve beseech you sayes he, by the comming of the Lord Iesus Christ, and by our as∣sembling vnto him. The words bears a great obtestation, wherein he straites them vnder the paine of lyfe and death, that, as euer they wold look to haue joy in Christs comming and to commu∣nicat with his glory, they shold not suffer themselues to be decei∣ued. Then▪ brethren, ye see in requesting and that in lenity, he ob∣tests and adjures them in grauity and in some seuerity. He joines and tempers two contrare things together, sweetnesse and lenity on the one part, sowrenes and seuerity on the other part First, he

dravves them on and intreates them vvillinglie to obey that vvhich he requyres of them; and then againe in a maner vio∣lentlie he pulles them. He both leades and dravves. Requesting in l••••••tie he leades them, obtesting in seuerine he dravves them, as it vvere, violentlie. Commonlie ye shall finde he vses this forme of requesting. In the 2. Epist. to the Cor. 10. chap. 1. verse, 〈◊〉〈◊〉 I Paul myselfe, beseech you by the meeknesse and gentlenesse of our Lord Iesus Christ. There ye haue the request vvith an ad∣juring and charging of them. Novv brethren, take these tvvo, take lenitie vvith seueritie together, they vvill haue a great force in the hearers to bring them forvvard: sunder them, none of them vvill be so effectuall; lenitie the alone hes lesse force, se∣ueritie the alone is ouer sharpe. It will destroy more nor vvin, bind them together they haue a great power. In the 2. Epistle to Timothie 4. chap. 2. verse, 〈…〉〈…〉 there is ••eueritie; and a∣gaine, exhort vvith all 〈◊〉〈◊〉 suffring and 〈◊〉〈◊〉, there is meek∣nesse▪ Looke that these two be not seuered. This was the Apo∣stles maner of doing, and thus forme ••e vses bindes euerie one of vs that speakes in the Church of God to the end of the world to vse the lyke.

Yet to insist in the vvordes. I beseech you by the comming of the Lord Iesus Christ, and by our assembling vnto him. Ye see tvvo thinges heere vvhereby he adjures them to obey his request. The first is the co••••••ing of Christ. The second is our assem∣bling to him at his comming. Then it fellowes, that seeing he obtes••s by these two thinges that we should not doubt but the Lord Iesus will come, and when he commes that we shall assem∣ble vnto him: for all obtestations are made by things, which are counted vndoubted trueths. The things whereby any man ob∣jures and obtests another man should be sure grounds. Now the Apostle obtests them by these two things. Therefore we should not doubt but these two are true,* 1.26 that Christ shall come, and we shall assemble vnto him. Yet compare these two together, the first is the cause, his comming; the second is the effect. our assem∣bling vnto him. The comming of the Lord shall be found effe∣ctual in that day to our recollection, to the gathering and assem∣bling of the whole elect vnto him. The presence and the com∣ming of Christ is euer effectuall to the meeting of the Saintes,

where he is, there must be a meeting, he cannot be his alone. In the 24. of Matthevv 28. verse. Christ sayes, Where the ••ar••on is, the ther vvill the Egles resort. So where Christ is, there shall the e∣lect resort. He came no sooner in the world but some elect both Iew and Gentile resorted to him, so that there was not a Church raised vp: But at second comming there shall be another kinde of assemblie. At that tyme all the elect from the foure quarters of the earth shall be gathered, and neuer one shall be missed, all shall be in that generall assemblie, when the Lord shall come in that glorious day, and that assembly shall be through the power and effectualnes of Christ. At his comming there shall come a sweet smell from him that shall draw all the elect that euer was together vnto him.

Yet to insist. These tvvo thinges are joyned together vvith great discretion: He sayes not onely by the comming of the Lord, but also by our assembling vnto him: For if he had said, by the comming of the Lord onely, it had beene a great motiue to haue terrified vs: For the speaking of Christs comming with∣out any further consideration and mention of our lyfe and our assembling vnto him would rather terrifie thee nor comforte thee. Therefore the vvicked desires neuer to heare of his com∣ming: for vvhen their consciences are vvakned they are ter∣rified. But when the godly heares that Christ shall come, and that men shall be conjoyned to him and be partakers of his glo∣ry, and that he shall not be glorified without them, that is com∣fortable▪ they neuer heare it without joy. Therefore if euer thou would finde comfort at Christs comming, looke that thou finde an assurance in thy hart that thou shalt be made partaker of his glory at his comming Further marke in this obtestation. This vndoubted certainty of Christes comming, and our assembling vnto him, binds and oblises euery one of vs to beleue the trueth of the doctrine concerning his comming, and to slee and eschew all false doctrine thereof. As namely this pointe of false doctrine that stands in limitating and bounding his comming at a certaine tyme, as they would say, He will come in such an age, in such a yeere, such a day, an houre, all is false doctrine. So I say the be∣nefite of his comming, and the glorie vve shall receyue at his comming bindes vs that vve beleeue nothing but the trueth:

in such sort, that, if we will beleue the trueth of his comming, we shall be partakers of his glorie at his comming. If we decline any thing from the trueth of the doctrine of his comming, we shall hazard the glory, which othervvayes we should haue. This which I set downe vnto you in particulare concerning one Ar∣ticle of our faith, is true in all the rest: For, there is not one bles∣sing of God in Christ, but it oblises vs to beleue the true doctrine, concerning that blessing, in such sort, that, if we will beleeue the truth concerning that blessing, we shall be partakers of that blessing, and if we beleue not the trueth spoken, concerning that blessing, we depryue our selues of that blessing. To make it plaine. The benefite of justification, whereby we are justified before God, onely by the bloude of Christ and his merite, and not by the merites of men, bindes vs to beleue the trueth of it, in such sort, that, if we will beleeue and seeke justification in the bloud and merites of Christ onely, we shall be justified. If, againe, we refuse to vnderstand the true way of our justification and repose on our vvorkes, vve hazard our justification. In the 9. chapter, to the Romans, vers. 31. 32. we reade, the Iewes soght to be justified by the workes of the Law. (So does the Papists, by their merites) But, vvhat came of it? The Apostle sayes, They attamed not to it. And why? Because they sought it not by faith, but, by the vvorkes of the Lavv. Ye see, heere, that peruerse and false opinion, which the Iewes had, concerning mans justifi∣cation made them, not to attaine to justification. No more shalt thou be justified, who will be justified by thy vaine workes. The Prophet Esay saies (Esay 64. 6) all our righteousnesse is lyke a men∣struous clout, scarcely to be looked on, let be to be presented as a meane, whereby to be justified by God; if thou wilt seeke to be justified by thy works, I denoūce to thee, in the name of God, that, at that great day, thou shalt finde thy self not to be justified. The Lord giue vs grace to imbrace the trueth, and the onely way of justification and saluation.

In the next verse, he commes to the thing be requested them, not to doe. It is this, that, they should not suffer themselues to be deceyued, as if Christes comming vvere at hand. Novv, for the better vnderstanding heereof, I shall take vp this second verse, in these three pointes. First, vve haue that thing, which he

requests them not to doe. To wit, That they be not suddenly moued in their mynde, and be not suddenly troubled; in one word, that they suffer not themselues to be deceyued. Then we haue the means (which are thre in number) by the which the false teach∣ers vsed to deceyue them. The first is by reuelation pretending falslie the reuelation of the spirit. The second is by vvord or tradi∣tiō. The third is, by letter, as it vver from him. In the third place he sets down the Heresie which false teachers labored to perswad them to be true, to witte, that the day of the Lord was at hand. Now to come back to the words. In the beginning of the verse he sayes, I request you, that suddenly ye be not moued. Consider the words, and then he subjoynes nor yet troubled. The first of these two respects the mynde, next the hart, mouing from the mynde respects the mynde, trouble respects the hart: for, the hart and the affections are suddenly troubled. Now by the mynde I vn∣derstand not euery minde: for, euerie man hes a minde, an Here∣tike hes a minde, an Idolater a minde, but, I vnderstand, heere, a sound minde and rightly informed, and speciallie in this pointe of doctrine concerning Christs comming: A minde that is in∣lightned, not with the light of nature onely, but also, with the spirituall light of faith in Christ. Now he requests them, that, they be not moued, as it were, a jaw of the sea (for, the word is borrowed) And moued, to what thing? If the mouing be from a sound minde, and informed by the light of Christ, it must be to a minde that is without faith in Christ, a minde peruerslie instru∣cted, without the light of God. The maner, is suddenly. It is shame to be moued from that which is good, but it is a greater shame suddenly, as it were, with euerie light winde to be caried away. Thefore, the Apostle marueiles, that the Galathians was so sud∣denlie caried away to another Gospell. Galat. chap. 1. verse 6. Now to come to the lesson. Who is the man that is in his right minde? Who is he that is in his witte? Is euery man in his wit? No. Onely that man is in his wit, whose mynde is inlightned by the supernaturall light of the faith of Iesus Christ. Onely the beleuer is in his right wit. Who is the man that is by his mynde and is mad? Tharman (albeit otherwaies he had all the wit of the world in his head) that wants this light of faith in Christ, is madde, and the end shall kythe, and declare it, and the vviser in

worldlie thinges; if he be without this supernaturall wit he it 〈◊〉〈◊〉 the madder.* 1.27 This then must followe. By nature we are all borne mad and by our myndes, mad foolishe, witlesse, no other∣waies borne. Therefore, the Apostle, to Titus chap. 3. vers. 3. saies▪ We also, lewes, aswell as the Gentiles, vvere vnvvyse, madde and by our myndes, meaning, that, without Christ we are all mad fooles. Brethren, there are two sorts of this spirituall madnesse, one na∣turall common to all the sonnes of Adam, all are euer madde, till they know Christ, euer continuing in madnesse, till they beeleue in Christ. The other sort of madnesse is, that is acquyred by the defection and falling away from the knowledge of Christ, euery Apostate is mad, euery one that hes known the trueth and falles therefrom, becommes mad. Of this madnesse Paul speaks Gal. 3 chap. 1. verse, O foolish Galathians, &c. Now if ye will compare these two madnes the one naturall, the other by defection. The second is more dangerous, nor the first. Madnes that commes by Apostasie, of all other is the most dangerous madnes: and there∣fore Peter 2. Epistle chap. 2. verse. 20. sayes, The latter condition is vverse, nor the former. Madnes that commes of the defection from the knowne trueth is worse, nor the madnesse we had before we knew Christ. And so he subjoynes, It had bene better, neuer to haue knovvne the vvay of Christ, nor, after knovvledge, to haue fallen back againe. It is better to a man euer to haue bidden in the naturall madnes, nor once to haue bene wise and inlightned and then, to haue made defection. There is a recouerie after the first madnes, but, after the second, it is verie hard to get recouerie. An apostate hardly recouers, but, oft, the Apostate will fall to blasphemie a∣gainst the holy Spirit. Therefore, let euery one striue by al means to keepe the trueth.

Now the next thing he requestes, is that they be not troubled. The vvord is borrovved, and in the ovvne language it signifies that horror that ryses in the hart of man, through the clamor, or noyse of any tumult. Ye see, men will be afrayed, when they heare any tumulte. So vvere the Thessalonians afrayed, vvhen they heard, that, Christes comming vvas at hand. Novv vvill ye compare this terrour vvith the mouing out of the mynde, it follovves verie vvell: For, the man vvho hes his mynde euill informed, and not inlightned by the faith of Christ can haue no

rest and peace in hart. For ye see a madde man hes neuer quy∣etnesse in his hart, but his affections are euer in trouble. So a man spiritually madde without the light of Christ and saluation is neuer setled in his hart. An Idolater is neuer setled in hart, an Herotike hes neuer a setled hart, euer his affectiones on feare. Therefore he who would haue that peace and joy that passes all vnderstanding, let him seeke light to knowe Christ, and to know the trueth concerning him, otherwaies shall he neuer get peace and joy. Then in one word I aske the question. Who is he that is happie? Who is he that hes a stable and setled hart? Who is he that hes peace in his affectiones, and hes them set in order, so that he may take rest both day and night? I answere. The faithfull who beleeues the trueth in Christ. This man is blessed being iustified by faith vve haue peace tovvards God, sayes the A∣postle. Rom. chap. 5. verse 1. If thou be not justified by faith in Christ no peace, but euer trouble and vnquyetnesse both with thy selfe and vvith God. God shall make one affection to fight with another, and to harle thee before his fearefull tribu∣nall. Then who is he that hes not a stable and setled hart? Who is he that hes not his affections setled? He that beleeues not in Christ, he that beleeues not in the trueth of God in Christ, he that knowes not the way of saluation, he hes not a setled hart. It is truely said Es. 7▪ cha. 57, verse 21. No true peace for the vvicked: for they haue vnstable harts; and when thou seest the jawing and mouing of the raging sea, thou may say, this is nothing in re∣spect of the trouble that the vvicked hes in conscience: for the trouble of the hart and vnquyetnesse in the affectiones, of all troubles is the greatest; and surelie he vvho hes not the peace of God, but is troubled in hart, vvould gladlie be turned in a∣ny thing. When it pleases the Lord to make one affection rise a∣gainst another, ô vvhat paine trovvest thou that person su∣staines? And againe, ô hovv prerious a thing is faith in Iesus! Hast thou it? nothing shall trouble thee. So prease euer to haue faith in Christ: Hast thou faith? thou shalt in joy peace and a quyet minde: What euer be thy estate in the world, be thou rich, both on poore, hast thou faith in Iesus Christ, thou rests by day and night, nothing troubles thee: yea euen in these things, that ap∣pears to bring some greefe to thy body outwardly, as siknes &c.

Yet in thy soule in some measure thou shalt injoy peace and joy in Iesus Christ, that shall make the patiently beare the out∣ward crosse.

Now in the second part of the verse we haue the meanes set downe which the deceiuers vsed to deceiue the Thessalonians with concerning Christs comming.* 1.28 They are thre: first, Neither by spirit, that is to say, by dreames which men pretended to be reuelations of the Spirit. The next is, neither by vvord, that is by any tradition that they said they had of Paul. The third is, nei∣ther by forged wryting or Epistle, as if they had any which Paul had written to them concerning Christs comming Now what are the thinges that cheefly euer from the beginnig hes made men madde, and hes troubled the harts of the people and the Church of God? Euen these same three things. In all ages men hes risen vp that hes said, We haue receiued reuelation extraor∣dinar from the Spirit of God. Such as of olde were the Valenti∣nians and Montanists, such are the Anabaptists this day, such are many Papists, and Monkes in their closters. When they dreame they pretend the reuelation of the Spirit; yea some of them hes pretended a reuelation to slay kings. O but it is a false reuelation, and it is not from Gods, Spirit, but from the Spirit of the deuill. This is the first meane of deceyuing. The next which hes euer troubled the world and broght men to madnesse is. Traditions, which the Papists extols so highly that they make them equall with the holy writ. The last that hes made men madde is writ∣tings that hes bene stolne in into the Church of God vnder the name of holinesse, and yet written by wicked and profaine men. Such as were the Gospels of Thomas, Barthelmevv, and Nicode∣mus, and the Papists are full of such writtes bearing the names of men that neuer saw such paltrie. So these three thinges hes made and makes men madde. Now as these three makes men madde, so there is one thing that keepes men in their myndes, that is onely the Canonicall Scripture of the Olde and New Testament, the writings of the Prophites and Apostles. Keepe me the Scripture, hold by it onely, thou shalt be keeped in thy right minde, and thou shalt haue an setled hart. Trow there∣fore no spirits, that is false reuelation of Spirits. Trow nothing but that which is reueiled in the word: for I lay thee this as a

sure ground. The Spirit of God will neuer reueale nor speake to thee any thing but that which is written in the olde and nevv Testament. If any will come with a reuelation, aske at him, is that conteined in the Scripture? Is it reueiled in the word? Trow not these traditions and these vnwritten verities that is ascry∣ued to the Apostles: for vvith these the vvorld is deceyued. Trow nothing but that which is in the word or may stand with the word. And last, as for writtes, beleeue no writ but this writ which is conteined in the olde and new Testament, and such as godlie men hes set dovvne agreeing vvith the olde and new Testament. Keepe this ground of the Canonicall Scripture. I as∣sure thee, thou shalt be keeped in thy minde, and shall be reser∣ued so till the glorious comming of the Lord Iesus Christ.

In the last parte of the verse. The Heresie is set downe, as though, sayes he, he day of Christs comming vver at hand Brethren, it was an Heresie to say the comming of Christ was at hand. Ye will wonder at thi••. Sayes not Iames in his Epistle 5. chap. 8. verse The comming of the Lord dravves neare. Sayes not Peter in his first Epistle chap. 4. verse 5. Christ is ready to iudge the quick and the dead, and thereafter sayes he not. The end of all thinges is at hand and are not these dayes called the last dayes? Is not the Scrip∣turefull of this? and so is not the day of the Lord neare hand? How count ye it an Heresie then to say, The day of the Lord is at hand? I answere. There is a great difference betweene these two: for these men who said the day of the Lord was instant prescryued a certaine and definite tyme to his comming, at the least they thought that Christ should come in that age and ge∣neration wherein they were, and so they bounded Christs com∣ming till a certaine tyme. To say he will come in this yeere or that yeere, in this age or that age it is Heresie. These men went a∣bout to perswade the Thessalonians that the Lord Iesus should come in that age, which was false and pernitions; and that it was false experience teaches vs. There are past since that tyme six∣tene ages that is sixteene hundreth yeere, and yet they said then that the Lord should come in that age. Againe it is pernitious and euill to limitate and bound Christs comming; for if his com∣ming be not in that age which they calculate, it will fall out, thât, either the godly that would faine haue his comming (for, they

sooke euer for it) will faint and fall away through impatience, or else it will make the people to think that this doctrine of Christs comming is but a fable. They will say, the tyme of Christs com∣ming which they said was is by past and he is not come. There∣fore beware to prescryue to it a particulare tyme. Now I marke two pernitious Heresies in the new Testament concerning his comming. One that prescryued a tyme, and said, Christ shall come shortly, in such an age, in such a yeere, as in this place: A∣nother that said he shall neuer come. 2. Peter chap. 3. vers. 3. 4. Let vs prease therefore to holde vs by the trueth, and keepe vs from these extremities that the deuill preases to draw vs to.

Now in the next verse and in the beginning thereof he repeats againe his request and that in few wordes. Let no man deceiue you by any meanes. It is the same thing which he said before, but it is contracted in fewer words. Now what needs this repetition and doubling ouer? was it not eneugh to him to haue said once be not deceyued? Brethren, men can neuer beware eneugh of se∣ducers and false teachers, and therefore the watch-men can neuer ouer earnestly and oft eneugh warne them to beware of them. And if I should stand vp from morne till night, crying, keepe you from deceyuers, it will not be sufficient; I speak not so oft as need craues. Paul to the Philip chap. 3. verse 1. saies; It greenetly me not to vv•••• to you the same things, and for you it is a sure thing: and then he subjoins. Bevvare of dogs, bevvare of euill vvorkers, be∣vvare of the concision. So I say, we can neuer be earnest eneugh in warning you to beware of false teachers, and namelie to beware of Papists: for experience might haue teached vs within these few dayes what neede we haue to warne you to beware of Pa∣pistrie. Now he sayes, Let no man deceiue you, that is, be not de∣ceiued with any man without exception of person, in matters of Religion beleeue no man for his ranke. Brethren, experience teaches this daily. The persons and authority of men deceiues many simple men. The estimation of learning and dignitie de∣ceiues many. The Apostle knew this, and therefore he sayes, Let no man; and againe he sayes, he no meanes, neither by this meane, nor that meane: as he excludes all persons, so he excludes all the waies of deceit. The waies of the deuill that he suggyres to false ••eachers to deceiue men by, are infinite. There is no end of his

waies. Hes he set one way? failles that way? he hes another way. If that failles too, he hes another, and so forth without end. So in∣finite are his waies to deceiue the godlie. Therefore the Apo∣stle knowing that the deuill hes many wayes to deceiue them, forbids them to beleeue any of his meanes. Now the argument whereby he deceiues them, is, all is deceite. What euer be the per∣son, what euer be the way, all is deceite. Therefore be not decei∣ued. There is such a great lose and domage in this one thing we call deceite that there is no other thing that will vpset it. The lose thou getst by deceite will neuer be vpset: all the kings and doctors vnder Heauen will neuer set vp thy lose thou getst by defection. Alas, what hes that 〈◊〉〈◊〉 win when he hes win all the world and lost his soule by falling away from the trueth. Now the Lord let euery man see that there is nothing compara∣ble to this hurt of deceiuing. What pleasure can thou haue of all the kingdomes of the world when thou hast a troubled hart and conscience, when thou hast an vnquyet soule within thee? Ther∣fore as we say, It is good to sleepe in a sound skinne. Change not a setled minde and pacified hart with all the world, and preferre a sound minde inlightned with the knowledge of Christ to all the honours and dignity in the world. And because we are so vnstable mynded and so ready to alter that except we be surely anchored on Christ we shall be euer beatten away with e∣uery light wind of false doctrine. Therefore we haue to pray that our soules may be anchored by a sure faith on Christ. The Lord therefore by his grace anchor our soules on Christ. To whom with the Father and the holy Spirit be all honour and praise for euer.

AMEN.

THE FIFTH LEC TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 2. vers. 34.

—for that day shal not come except there come a departing first. and that that man of sinne be disclosed, euen, the sonne of perdition.

4 Which is an aduersary, and exalteth himselfe against all that is called God, or, that is vvorshipped: so, that he doth sit as God, in the Temple of God, shovving himselfe, that he is God.

WELBELOVED brethren, ye haue heard the request the Apostle makes in the beginning of this second chapter to the Thessalonians. He requests and ad∣jures them by the comming of the Lord Iesus, and by our assembling vnto him at his comming▪ that they suffer not them∣selues to bee deceyued, or put by their mindes, troubled in hart and affection, especially in this head of doctrine that concernes the comming of the Lord in the latter day, and that they should not be deceiued by false teachers who wēt about to deceiue them in this point, teaching that the day of the Lord is at hand, he shall come incontinent, ye shall be found aliue when he shall come. This age and generation shall not be past when he shall come. This pointe of false doctrine that these false teachers went about to perswade the Thessalonians, and so to vnqiuet them, held them ay in vexation of sprit and minde, looking ay for Christs comming, assuring them that he should come ere that presentage should end.

Now in this text the Apostle enters to a refutation of that false doctrine, and he proues that the day of the Lord was not instant, that the day of the Lord would not beat such a tyme, that it should not fall out in that present age. Now marke his reasons. If the day of the Lord were instant then there should not bee an vniuersall Apostasie and defection from the faith of the Lord Iesus Christ, before the day and comming of the Lord:* 1.29 For, vvhy? This Apostasie must craue a large space of tyme. Then, he subjoines, but, so it is, before that day shall come, there shall be an vniuersall Apostasie and defection from the faith and trueth of Christ Iesus. And so, hee concludes. Therefore, it is not so, as they say: The day of the Lord is not instant and is not so neere hand, as they goe about to perswade you. Marke his reason. The proposition and first part of the argument is not expressed in the text. The next parte, the as∣sumption is sette dovvne in the text, to witte, The day of the Lord shall not bee, before that an vniuersall defection be first. Now, before I come to the wordes, take vp shortlie this one thing. The Thessalonians, to whom he wrytes being deceiued, thought, that, incontinent Christ should come, and that they should be rest to the Heauen with him, and glorified from hand. The Apostle, to put them out of this consaite, tels them, ere they and the Church be rest vp to Heauen and glorified there, that, they shall suffer yet on the earth some trouble, there shall be yet a great alteration and vexation in the Church of God. Brethren, mark it. The battell must goe before the victory, let none looke for the victory before he fight, thou wilt not come sleeping to Heauen. Thou must fight on earth ere thou come to glorie and ere thou triumph in Heauen, thou must be victorious on earth▪ throgh many tribulations we must enter in the kingdom of hea∣uen. This is that, which the Apostle teaches the Thessalonians.

Novv, to come to the vvordes of the text, and to make this matter plaine, we shall insist particularlie on euery word, tak∣ing vp the meaning of Gods Spirite heere. And first, ••here occurres this vvord Apostasie, which must be before the day of the Lordes comming. This Apostasie is nothing, but, a fal∣ling avvay, a flyding aback. This Apostasie is not a particulare Apostasie, or, defection of this man, or, that man onely, of any

one person, or any two or three persons onely. But it is an vni∣uersal defection of multitudes of men and wemen in this world. For the word ye see is generallie set downe in the text to be a departure without any restriction. It is not said a departing of this man or that man, but generallie a departing. Therefore the Apostle must meane of a departing and falling away of multi∣tudes, and great multitudes. Now all the question is, what Apo∣stasie meanes the Apostle of? I am not ignorant how a great number of the olde Latine fathers in the Church, vnderstandes this Apostasie to be meant of the defection of many Nations from the Empyre of Rome. It is true indeede the Nations of the world fell away from the Romane Empyre: But how well and rightly they vnderstood this Apostasie of that falling away from the Romane Empyre God knowes. And it is a wonder that so many learned and quick spirited men should haue erred toge∣ther in this pointe so long: Indeede it is likly that when one of them fel in this error all the rest followed on in troupes without further discretion or judgement. But I leaue them. What Aposta∣sie is this then that the Apostle meanes of heere? I shall tell you. It is an vniuersall defection, not from an Emperour or earthly King, but from the King of Heauen Iesus Christ, and from his faith. This agrees with the course of this text and with that which followes immediatly of the Antichrist the head of this Apostasie. This agrees with the speaking of this same Apostle in sundry other places. In the 1. Tim. chap. 4. verse 1. he foretels of this vniuersall defection from the faith. The wordes are, The spirit speakes euidently that in the latter dayes some shall depart from the faith, and shall giue heed to spirits of error and doctrine of deuils, forbidding to marie, and commanding to absteine from meats vvhich the Lord his ordained to be receiued vvith thankes-giuing of them vvhich beleeue. There the summe of this defection whereof he speakes in this place. Looke also the 2, Tim. chap. 3. vers. 1. 2. 3. In the latter dayes there shall be troublesome tymes, men shall be louers of themselues, louers of pleasures and not of God, corrupt in mynde, re∣probates concerning the faith: There the Apostasie from the faith. In that same Epistle chap. 4. verse 3. The tyme shall come vvhen men shall not suffer to heare the sound doctrine, but according to their ovvne lustes shall gather together heapes of teachers: to wit, orders

of Monkes, Friers, and heaps of Iesuites, and the rest of that pro∣phaine and deuilish rable, that the deuill by his spirit hes thrust in on the people of God, and they shall auert their eyes from the trueth and turne them to lies. Peter in his 2. Epistle chap. 2 verse 1. sayes, There shall be among you false teachers vvho shall bring in damnable heresies, and many shall follovv them to their perdition. They shall goe to destruction with their Heresies, and many shall goe after them. And before them Christ himselfe foretolde of this defection 18. chap. of Like verse 8, When, sayes he, the Son of man shall come, thinke ye he shall finde faith on the earth? No, there be an vniuersall defection. Then this vniuersall defection is no∣thing else, but this Apostasie and defection from the faith of Christ that shall be before Christs comming in the world. Now ye see then this is a prophecy of the thing to come. Is this Pro∣phecy fulfilled yet or not? Is it come to passe? Is that vniuersall defection of the world from the church, from the faith of Christ come, or shall we looke for it? There is the question. I tell you, it is come, I cry it out, it is come, and come long since, and verie long since; It holdes on and shall hold on. Mahomet beganne it, when he drew away not only the people from the faith of Iesus, but also drew away the verie name of Christianity, so as there durst not one avowe himselfe to be a Christian. The Orientall Churches so well planted by the Apostles of Christ, whereof this Church of Thessalonica was one, may beare witnes hereof. Who followed on? (Mahomet ended it not then) The Popes, that beast of Rome followed on. As Mahomet played with the Orientall Churches: So the Papists played with the Wester and Occidentall Churches. The Pope hes drawen away this occi∣dental Church of Christ in Europe, not indeede from the name and outward profession of Christ, for all are called Christians, but he hes drawen them from the faith of Christ, without the which there can be no saluation. So this Apostasie prophecyed so long before is come now to passe.* 1.30 But ere I goe forward mark here. The estate of the Church of Christ militant on the earth, she is subject to errors and Heresies, to be caryed away vvith false doctrine, subject to defection, yea to an vniuersall defecti∣on of the whole visible Church on the face of the earth. And, brethren, euen godly men seeing this thing they haue bene com∣pelled

at tymes to doubt (they were so offended) whether if this Church was Gods Church or not, whether if this building was builded by God or not which they saw so beatten downe, and lying so long dead. It is a lamentable thing to see the Church of Christ so long vnder the dominion of the Antichrist. And there∣fore the Lord by his Apostle and others hes foretold of this v∣niuersall defection that the godly may be comforted and stand: seeing nothing commes to passe but by his prouidence and fore∣sight. Then again ye know the Papists proposition; the church cannot ere. Now consider this place and ye shall see it cannot stand with that opinion. I aske how can that opinion stand with this Prophecie of Paul who telles, not of a light error, but of an vniuersall defection from Christ? Either this must be false which the Apostle saies, and which Christ spok before him (which wer blasphemie to affirme) or that which they say, that the Church cannot erre must be a lye, and it is so. And all the Papists are blasphemous lyars, beleue them as ye will. No the godly are not ignorant of their purpose in this their assertion. They hold that doctrine to be a pretence to keepe the Antichristian Church in her error and Apostasie: for she is altogether out of the way, and if she could thinke she could be subject to error she were curable, but because she lyes in her stinking Heresie and Apo∣stasie and will not acknowledge it, therefore in the just judge∣ment of God she shall perishe, perdition shall be her end, if the Lord waken her not in tyme.

Now to the wordes. The wordes are, That the day of the Lord shall not be vntill the tyme that that man of sin be reueiled. That man of sin must be reueiled ere the Lord come in the world againe. This is one thing with that which went before of an vniuersall Apostasie, the comming of an vniuersall Apostasie and the re∣uelation of that man of sin the Antichrist, is one thing in sundry wordes: For what is the Antichrist but the head of this Aposta∣sie and vniuersall defection? and of all Apostats vnder the Hea∣uens he is the cheefe Apostate. Now he is called heere a man, the Antichrist as though there were but one person. Marke it, (for this place is mistaken) When ye heare of this name of the Antichrist, who is here called the man of sinne, be not deceiued. The Antichrist woulde perswade you that this name of Anti∣christ

signifies but one man some one person who shal be in the vvorld at such a tyme. No, the name of Antichrist imports not one man onely, but a succession of persons, one after another: in one kingdome or tyrannie ouer the Church of Christ in the vvorld; All this succession of persones is expressed by the name of one man or one person, because they ranne on all one course, and euery one of them hes but one purpose to exercise their tyme in oppression of the Church of God. Therefore the vvhole succession is called but on man. But when shall this reueiling of him be? He is said to be reueiled vvhen his king∣dome and tyrannie commes to the height and full perfection in the sight of the vvorld: He beganne long before he vvas reueiled, and he vvas in the dayes of the Apostles. When Paul and Peter vvas in the vvorld, he vvas. And beginning in their dayes, he grovves on peece and peece in greatnesse from a small beginning vntill hee came to such a vvonderful and great height that he makes the vvhole vvorld vvonder at him: and this fell out in Anno 666. Reuel. chap. 13. verse 18. He came to his height vnder the Emperour of Constantinople, Constantine, 〈◊〉〈◊〉 being Pope of Rome at that tyme. Iohn in his first Epistle chapter 2. verse 18. sayes, that the Antichrist is to come: Then he subjoynes, euen novv there are many Antichrists. By the many Antichrists Iohn meanes these forerunners, little An∣tichrists, false Prophets, and little Heretikes vvho vvere fore∣runners to prepare the vvay to this great Antichrist the mon∣strous beast of Rome against his comming. By the Antichrist that vvas to come, he vnderstandes the great Antichrist, the head of the Apostasie, the mid-man betvveene the Dragon and the Antichristian kingdome and the Church. Reuelation chap. 13. verse 16.

Novv to goe forvvard to the description of the Antichrist 〈◊〉〈◊〉 it follovves. He is first descryued from his nature. Secondlie from his properties.* 1.31 And thirdly, from his actions and effectes he bringes in the vvorld vvhen he commes. Marke it, This is a Prophecie not of the little false Prophets, but of the great An∣christ and false Prophet that 〈◊〉〈◊〉 at Rome.) What is he of na∣ture?* 1.32 A man like vnto other men of nature, not a deuill, nor sub∣stance of a deuill, but he is of an humane and manlie substance.

Some thought that the Antichrist should be the deuill or a beast: it is but solie. He is not a beast of nature, but he is cal∣led in the Reuelation a beast for his beastlinesse, and for his filthinesse. (O how capable is the nature of man of euill, if God giue it ouer to be guyded by the deuill!) Then, what ma∣ner of man is he?* 1.33 The first propertie, the Antichrist hes, he is a man of sin. He calles himselfe the seruant of the seruants of God, No, but he is a slaue to sinne, his meate and drinke is sinne. The second propertie, he is the Sonne of perdition, destinate from all eternitie to Hell and euerlasting damnation. Peter in his second Epistle chap. 2. verse 3. sayes, Long agoe his dam∣nation is not idle, or, his destruction sleepes not, but, wakes. He gettes this style, that Iudas gettes, in the 17. chapter of Iohn 12. verse, the sonne of perdition, adjudged to perdition from all e∣ternitie in the secreete counsell of God. These two properties standes well together, the man of sinne, addicted to sinne de∣stinate to perdition. The second is the ground cause of the firste For, hee, whom God from all eternitie destinates to perdition, that man will neuer doe a good turne. Nothing will come from his mouth, hart, or, hand, &c. but, all sinne. Alas, when we looke and see men, who can doe nothing, but sinne, sinne in the house, sitting, eating, drinking, and in the field, euer sinning, what shall we speake of them who does so, if they take not vp another course, ere this lyfe be ended, but they are men from all eternitie destinate for Helles fire. Let euery man try himselfe. Alas, if thou looked to thy bloudie hart and hand thou would thinke, thou had little warrand of thy sal••ation. Now this for his nature and properties.

Now, to his actions and doinges. What doing shall he haue? The first action.* 1.34 He shall oppone himselfe against all, that shall be cal∣led God, and shall be vvorshipped. This is the first action, a plaine opposition to all thinges that keepes the name of God,* 1.35 and is worshipped in Heauen and earth. He shall oppone him against all powers and magistrats, and against all thinges, that caries the name of a magistrat, whether they be Princes, or, Emperors on the earth, or, in Heauen, God and his Christ and from this opposition, he is called an aduersary, as the deuill is. As the deuil is called Sa∣tan, that is, an aduersar; so shall he get the name of an aduersar.

And he is called Antichrist, that is, an aduersar to Christ. Now, let vs see who must be this man. I make my reason. He that op∣pones himselfe to euery thing, that hes the name of God, or▪ is worshipped either in Heuen, or, earth, that man of necessity must be this Antichrist, this is the action, that properly is competent to that person. Who is this man, then? look about al nations, if ye can take vp such a man. Who is it in Europ, or, out of Europ, that oppones himselfe to Iesus Christ the Lord, in doctrin first, in life and conuersation next? I tell you, if ye finde such a man, he is the Antichrist. Now I shall tell you some points of Christs doctrine, wher-vnto this aduersar oppones himselfe, that by them ye may find out,* 1.36 who is this Antichrist. The Lord Iesus saies and teaches Thou shalt adore the Lord thy God onely, and him onely shalt thou serue. What man of this world is it, that commes in and saies No, thou shalt not worship him onely, worship Angels, worship men & the soules of men departed this life, worship Images, dead mens bones called relicts, do reuerence to graues, and aboue all thou shalt giue that worship, that is due to God only, to that brea∣die God in the Masse? Who does this and teaches it? Is there any so ignorant, that knows him not? Againe, Christ forbids to wor∣ship God with such worship as men hes inuented, to worship him with men traditions & inuentions. Who is he that saies, he must be worshipped by infinit traditions, which are out with the book of the Scripture, and many against the booke of the Scripture, and bids serue him according to a rable of vyle traditions inuen∣ted by the brane of man. Yet more Christ sayes, this Scripture, the olde and new Testament is perfite, it is sufficient to make the man of God perfite, it conteines all thinges necessarie to our saluation. Who is he▪ that sayes, it is confused, difficle, mutilate, manked, the mother of all Heresies? Who sayes this? Looke ouer to Rome, who but the Pope. Woe to him and all his ad∣herents. Yet, further. Christ sayes, I am the onely Mediatour betweene God and man. Who is he, that sayes, No, there must be many moe intercessours and mediatours? Is it not the Pope? Christ sayes, Iustification is onely by true faith in me. Who sayes, No, no, thy merite and goode workes must be a parte of thy saluation and thou must deserue it? Is it not the Pope? Christ requyres of vs a sure confidence, that in his bloude our sinnes

are for giuen, and that thereby, we shall be safe and get lyfe e∣uerlasting. Who sayes, it is an high presumption to beleeue so firmely, and biddes thee doubt whether thou shalt get lyfe, or not: Is it not the Pope? Christ sayes, it is impossible to fulfill the Law of God. Who sayes, it is possible to fulfill i••, is it not the Pope? A plaine contradiction. Christ sayes, the onely price of re∣mission of sinne is my bloud. Who sayes, I shall giue thee Indul∣gences and pardones for thy sinnes? is it not the Pope? Christ commanded to minister the Sacrament or the Supper vnder both the kindes. Who sayes the bread may suffice the laikes, let the Priests take both? is it not the Pope? Christ permittes the vse of mariage to all persones, without difference. Who commes in with that doctrine of deuils, forbidding mariage, and meates which the Lord hes commanded. Wherefore should I be long? Who is he, that oppones himselfe to euerie article of our faith? beginne at the one end and leaue at the other, he oppones to them all? Is it not the beast of Rome? Knowe ye not this to be true?* 1.37 ye shall see it in that great day. Then come to his lyfe and behauior, wherein he denyes Christ. Christ when he was in the world was holy, yea, holinesse it selfe. But, what command is there, either in the first, or, second Table, which he transgresses not most euidentlie? Who is the head and cheefe Apostate from Iesus Christ the head of the Church? Who is the cheefe Heretike vnder the Sunne? The cheefe Idolater, the cheefe Magitian and sorcerer vnder the Sunne: Who is the cheefe blas∣phemer vnder the Sunne? Goe to the second Table. Who is the dishonourer of all powers and Empyres vpon the face of the earth? Who, of all murtherers, is the greatest murtherer, and can not be sat••ate with the bloude of all the Saintes? Who is most a∣dulterous and filthie? Who is the greatest theefe and oppressor, reauing kingdomes? Who is the most perjurde person? And come to the last. Who is most full of all concupiscence in this worlde? Who is he, that settes himselfe aboue all men in this earth, and with an vplifted hand oppones himselfe to God, in all thinges? Read the Popes hues written all by their own men. So, I gather, in one word. This Antichrist, that maks opposition to the great God of Heauen, to all power and majestie on the earth, he was neuer, he is not now, nor neuer shall be, if he be no•• that

man of Rome, who sittes not in Peters chaire, but, in the chaire of scorners, in the seate of pestilence: He is the very Antichrist and thou hast no eyes to see, if thou seest not this.

Now come to the next action.* 1.38 He prophecyes of another a∣ction, that shall be, when he shall come. He shall, not onely in malice oppone himselfe to euery thing, that is called God, but, in the pryde of his hart shall exalt himselfe aboue euery thing, that is called God and is worshipped on the earth, against all power both heauenly and earthly. Now, who is this, that exaltes himself this way? Spy this man, who hes this action in his hand, and without doubt this man is the Antichrist. Now, I will aske some few thinges, that we may finde him out the more easilie. Who is he, that exalts himselfe aboue the Emperour? Who, vn∣der God is the head-man of the world? Who is he, that wil cause the Emperour stand and hold his stirrop, and will cause the Em∣perour holde to his shoulder, that he may leane on it, and cause him hold water to his hands, and goe before with his first mease, to his dinner? Who will say, he hes an absolute power, to make and abrogate lawes at his pleasure? He will make account to no man. He hes an absolute power, to close the Heauen and open it at his pleasure. To cary with him cartfulles of soules of men to Hell, if it please him? Who is able to comprehend this matter? Is there any here, that hes bene in Rome and seene the Pope in the solemne tyme of his jubile, and who hes heard, or, reade of it? How he commes out of his Palace with such a rich and glorious arrayment, that he makes the world to wonder, with his threfold crowne of gold, and pretious stones on his head mounted vp on mens shoulders, in a golden chaire, with his relicts and his brea∣die-god borne before him. Then, he will go to his paradice, the people on euery side crying for remission of sinnes. Then when he commes to Paradice, with an hammer of gold he will knock and bid the gate open, and he enters in and there he giues indul∣gences, some giues this homage, and some, that, yea, such, as is competent to God onely. Fy on him, such is his pryde, that he will scarcely affoord to put out his feete to kings to kisse them ••s not this an horrible abhomination and monstrous villainie?

I will not insist.* 1.39 There followes two particular actions, which rises on his pryde. The first is, He shall be so proud that he shall

sit in the Temple of God as God, that is, in his Antichristian kingdome, which yet keeps the name of Christ, because it keeps a kinde of profession of the word of God, and in some respect hes the ensenzies of the Church. But, how shall he sit? Not like another man, but, as God, he puts God out of his chare and sittes down in Gods chare. What is the seat of God? Gods chare is the consciences of men and wemen, which all the Angels dare not prease to. Yet, he will sit downe there, and giue out Lawes, bind the consciences. Now, will ye spy this man out? Is this the Ma∣homet? Papist, I aske at thee, sittes the Mahomet in the Temple of God, sittes he in the Church, that hes the name of the Church of God? O, sayes the Papist, this, that shall be the Antichrist i•• not yet come: This that shall be the Antichrist shall be a wicked man, that shall be borne at Babylone of an Hoore, in whom the deuill shall dwell bodily, a Iew by nation, of the Trybe of Dan, who should be circumcised and broght vp in the citties of Cho∣rasin and Bethsaida, who shall be detestable, for his forceries and witchcraftes, who shall come to Ierusalem, and there reedifie the Temple of Salomon, and take vpon him the name of Christ, and shall reigne by the space of three yeeres and an halfe with great tyranny and cruelty, against the Christians, and shall slay Enoch and Elias the forerunners of Christ, and then shall come the lat∣ter day, when in the Mount of Olyues Christ shall destroy him, and condemne him to Hell. A faire fable. It is thou, ô man of sin, thou, beast of Rome, that sittes in the consciences of men, it is thou, that shalt be beatten out of the chare to the Hels. It is thou ô beast of Rome, that sits in the Temple of Christ.

Another effect of his pryde. He shall showe himselfe to be a God sitting in the chare of God,* 1.40 in the Church of God: He shall giue himselfe forth as God, as prease to counterfoote God, in his name, style, dignitie, and all other circumstances, and bereaue God of that, which is proper to him. Well, spy this man. Who is he, that taks the name of God on him in the earth? He is not God onely, not man onely, but he is a midde thing betweene a God and a man. Who takes to him the style of a king and power a∣boue all the kings of the earth? Who sayes he hes the right to beare both the swordes? Heard you euer of a Pope Benifacius the ••ight•• of whom it is said, He entered in lyke a Tod, raigne

like a Lyon, and died like a dog. In the tyme of his jubile in the first day thereof he commes out in the Popes weed, and as he goes he blesses the people. In the next day he commes out in Cesars warlike clock and a naked sword horne before him and sitting downe, he cryes out, Behold two swordes heere, I am the head of the Church, I am the Pope and Cesar, I haue the Em∣pyre in Heauen and earth. Who calles himselfe the head of the Church? A style onely proper to Christ. Who calles himselfe the Vicar of Christ? The brydgrome of the bryde the Church Who calles himselfe the high Priest? Styles onely proper to Christ. Is it not this beast of Rome? Whereto should I insist? It is wonder, that, the earth can beare such a proud filthie vil∣laine. It is a wonder, that the Heauen can couer him; but, we must reuerence the long suffering patience of the Lord. And seeing the Scripture hes pointed him out so euidently, it is a wonder that men should be so blinde, that they should so reuerence him, when he rages this waye in sinne, and that they will call him the successour of Peter, and the head of the Church. What shall I say▪ all reading and hearing will not inlighten the mynde and perswade men▪ except the Spirit of God be present to o∣pen the hart. Therefore leauing this beast, I pray God to send his Spirit to let men see, that they may abhorre such an enemy to God and Christ, and that they may imbrace the light of Iesus, and that he would keepe vs, that we be not deceyued by these vanities. To this God, euen, the Father, Sonne and holie Spirit be all praise for e∣uer.

AMEN.

THE SIXT LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 2. vers. 5. 6. 7. 8.

5 Remember ye not, that vvhen I vvas as yet vvith you, I told you these things.

6 And novv ye knovv vvhat vvithholdeth; that he might be re∣ueiled in his tyme.

7 For the mysterie of iniquitie doth already vvorke: onely he vvhich novv vvithholdeth▪ shall let till he be taken out of the vvay.

8 And then shall the vvicked man be reueiled, vvhom the Lord shall consume vvith the spirit of his mouth, and shall abolish vvith the brightnesse of his comming.

THE Apostle, Brethren, ye heard, pro∣ues against the false teachers that the com¦ming of the Lord was not so neere hand as they thought and as they teached. He takes his argument from one thing that was to fal out in the world before Christs latter comming: Ere euer become (sayes the Apostle) there shall be an vniuersall defection from that faith of Iesus Christ. This matter will con∣teine a long processe of tyme, and therefore would the Apostle conclude, Christs comming is not so neere hand as they make the people beleeue. He expresses not the name of the Antichrist, but for the name he hes a long description and painting out of him This description we entered in the last day, and he lets them see when he shall be, when he shall come. He pointes him out

in his nature. First in his very essence he shall be a man of nature lyke other men. Then he commes to his properties. What shall they be? First, a man of sinne, a wicked man as euer was or shall be in the world. The next propertie, He shall be the son of per∣dition a man long agoe ordeined to destruction. Then he com∣mes to his actions (when he shall come and reueile him in the world) he shall oppone himselfe against euery thing that shall be called God or shall be worshipped. That is, against euery su∣periour power and Majestie, whether earthly or Heauenly, a∣gainst God himselfe and his Sonne Iesus Christ Another action. He shall not be content onely to oppone himselfe in malice, but in pryde he shall exalt himselfe aboue all thinges that shall be called God and worshipped, either in earth, or in Heauen. Then, he commes to two speciall actions of his pryde; first, exalting himselfe aboue God, he shall sit in the Temple of God in the Church of God. (For so the Antichristian Church is termed, be∣cause shee keepes some ensenzies of the Church of God, the Word and Sacraments) He shall sit there as God on the consci∣ences of men and wemen, to thrall and controle them at his plea∣sure. The other particulare action of his pryde, he shall showe himselfe as God, in the properties perteining to God, he shall take them all on him. This far we proceeded the last day in the description of the Antichrist, whom the Apostle prophecyes will come in the world ere Christ come againe, onely this I ad∣uertise you, as I did before. Take not this man whom ye call the Antichrist to be a single man, one person, take him to be a suc∣cession of men, euery one following another in one kingdome and tyranny. The kingdome of Antichrist, all is termed vnder the name of a man. They are but one kingdome of all, one pur∣pose of all, to exercise tyrannie on the Church of God heere on this earth.

Now, brethren, to the text. He leaues off this description for a tyme vntill he come to the ninth verse following, and there he returnes againe. Now in the meane-tyme he falles out in some speaches and admonitions to them concerning the Antichrist: and in the first verse we haue red, he confirmes the thing he hes spoken of the Antichrist, from the speaches he had with them when he abode among them in Thessalonica. Concerning the

Antichrist I wryte, would he say, no other thing to you now nor that which I told you when I was with you. That which I then spoke that same thing now I wryte vnto you. Then in the next verse he showes to them that the Antichrist and Anti∣christanisme is come and begun already in the world, albeit his reueiling and his comming to his pryde is not yet▪ yet the Anti∣christ is come Antichristanisme and fals religion is begun. Then againe he telle, what withholdes him that he is not reueiled so soone and hastily. There is an impediment casten in which I told to you when I was with you: He insistes on this impedi∣ment, and telles when this impediment shall be tame out of the way, then this wicked man of sinne shall be reueiled. And last as he hes tolde of his comming out, and growing to an height in his pryde, so he prop∣ecyes of his decay and his de∣struction.

Now to returne to the wordes. Remember ye not (sayes he) vvhen I vvas vvith you I told you these thinges. To assure them the more of the trueth of these thinges that he wrytes to them concerning the Antichrist, hee calles them to remembrance of that which he spoke to them face to face concerning this same purpose, and in doing this the vtters some peece of an∣ger. Remember ye not. He vses some sharpnesse in wordes, be∣cause they were so obliuious, as to forget a thing so needfull for their saluation. Now to take vp some lessons shortlie on these wordes. Then Apostle then beganne verie soone to fore∣tell the Thessalonians of the comming of the Antichrist and of that vniuersall defection that was to fall out so long after that: (for this prophecie is especiallie of that great Anti∣christ who came not a long tyme after this.) The estate of the Church of Thessalonica was floorishing at this tyme, he castes in a matter of discouragement heere. There shall be an vni∣uersall defection.* 1.41 Well, brethren, it i•• good euer to foresee the euil that is to come on the Church of God on the earth, yea eue•• when she is most floorishing to feare a decay and that her state will alter: For this is the nature of the visible Church of God heere on the earth, she is not so stabled nor setled, but she is subject to alteration and trouble, to defection, to falling away from God, from Christ and the trueth, and that both parti∣cularlie

and vniuersallie, our setlednesse is not in this world, there are none so well stablished but they may fall, and there∣fore we should be euer in a dread and feare of destruction and alteration. And it is the parte of the Pastour aboue all other, e∣uen in the floorishing of it, to be forwarning and foretelling of an alteration and defection to insew: For he as a watch-man should haue a sharpe eye to foresee, and he should craue a foresight of God to knovve thinges to insew that he may giue aduertismentes to the people, and they may be prepared for all dangers to come.

Another lesson. Ye see the Thessalonians hes bene forgetfull of that which the Apostle tolde them when he was with them, and therfore that which he spoke then he wrytes now to them.* 1.42 So obliuious we are especiallie of thinges concerning our sal∣uation, that we will receyue them in at the one eare, and let them goe out at the other; we heare to day we forget to morrowe. The seede is not so soone sowne but the deuill as a rauenous foull is readie to pull it out of the very eares that it be to vs no∣thing but a vanishing sound: and therefore it is the Pastors part e∣uer to be calling to their remembrance the things that are heard. Ye see in a schoole, the master considering the weaknesse of the memory of the youth is euer repeating the thing they haue heard: as needfull it is to the Pastour to be euer repeating the thing he hes teached, for all are as infantes in thee schoole of Christ. 1. Cor. 13. 11. and it is the peoples part to be as diligent to heare ouer againe these things that pertaines to saluation, and to craue that the Lord wold blesse their memories there in that they may be the more able to gainstand all assaultes of the deuill and his suppostes: how canst thou gainestand if thou be not furnish∣ed with the armour of the word of God? Therefore the Lord grant me grace to forwarne you and sanctify your memories to receyue and keepe the things that concernes your saluation: for it may be the day of tentation is neerer nor we beleue.

But mark the forme how he cals it to remembrance: He does it with a rebuke and reproofe. Remember ye not. They who are forgetfull of thinges heauenly should not goe away without re∣proofe, calling to remembrance should be with rebuke. But marke againe the le••itie of the Apostle in rebuking. Remembe••

ye not sayes he? I told you before. Therefore all this rebuke should be with lenity and loue: sharpnesse should euer be ming∣led with le••••tie. This is the thing I euer find this Apostle doing.

Now to goe forward to the next verse. Because he said before the Antichrist was not as yet reueiled. The Thessalonians might haue asked the Apostle. What withholdes? What stayes? What impediment is there? Why is he not reueiled? The Apostle an∣swers shortly. Ye know what withholds, it is not needfull I tell you, I told you it else when I was with you, call it to remem∣brance, it is not needfull that I should lose tyme by oft repeating of it. Yet, brethren, albeit he knew it, and the Thessalonians knewe it, because he had told them of it before, yet we knowe it not for any thing he showes heere. Therefore we must see what was the impediment that stayed the reuiling of the Antichrist till his hight and pryde.* 1.43 What was it? Both the olde and late wryters agrees in this. It was the Romane Empyre that floorish∣ed for the tyme. The euent and issue of thinges declared this to be true: For so long as the Romane Empyre stoode and the Emperour keept his owne seat at Rome (which now is vsurped by the Pope,) so long neither Mahomet in the East preuailed: (for, he was one of the destroyers of the Romane Empyre) nei∣ther the Pope in the West got vp his head: for the Empyre suf∣fered him not to come to his hight. But when once the Romane Empyre decayed, the Emperour changed his seat, left Rome and remained at Constantinople. Then vp gets the Mahomet his seate in the East, the Pope in the West, and he sits downe in the Emperours seate. This is one impediment. Latter writers joines to this another impediment, that staied the reueiling of the beast and his comming to his hight, to wit, the decree of God, concer∣ning the publishing of the Gospell of Iesus Christ in the world: Ere he should come to his perfection, it behoued, that the Gospel should be preached throghout the world: Ere there be any fal∣ling there must be a standing; ere there be any Apostasie there must be a receiuing of the word: It behoued, that, before aposta∣sie the word should be vniuersally teached. Therefore the Ro∣mane Empyre decaying, the course of the Gospell comming to an end, the Euangell being vniuersally teached, the Antichrist breakes in and takes vpon him both the jurisdictiones, takes

on him the earthly power, and then the jurisdiction ouer the soules of men, he killes the bodie with the temporall sword he killes the soule with the poyson of falle doctrine. His kingdome is euer slaying, either of the soules of men with false doctrine and poyson of Heresies, or else if men will not obey, he slayes their bodies with the sword. These are the impediments helde him back vnreueiled. Then learne heere, it is the Lord vvho stayes and holdes back euill from the world; and his maner••••; he castes in impediments before the deuill and before wicked men ere they rise: The deuill and his suppostes is comming out rushing on the people, the Lord casts in impediments to them and then they must stand vntill these impedimentes be some way remoued: For, brethren, the power of the deuill and of darknes and wickednes is so great on the earth that the Church of God could not stand one day except the Lord did cast in im∣pediments in the way of the deuil and wickedmen to hold them off. And so all the glorie of the standing of the Church in the earth, is to be ascriued to that God that holdes off and shall hold off by his prouidence▪ ••ill they will they, the deuill wicked men from their wicked interpryses; and the Lord forbid the Antichrist should preuaile; for if he preuaile, assure thy selfe if thou stand steedfast: in the faith thy bloud shall pay for it: for of all Tygers in the earth he is the most bloud-thirstie.

Now the wordes following telles wherefore these in pedi∣ments are casten in. That he should be reveiled in his ovvne tyme, As he would say, his tyme is not yet come, that article of tyme God hes appointed and decreed from all eternitie he should be reueiled in, is not yet come Brethren, this is true, and al the Scrip∣ture makes it manifest. The Lord from all eternitie hes appoin∣ted tymes, opportunities, houres, moments, when euerything should be done that falles out in this world, euery action hes the owne moment prescriued to it, be it good, or bad. The Lord hes written the houre of it in his booke when it should be done. Now ye see by experience, the deuill euer seekes to preuent the tyme, yea, the best of vs all when the Lord hes appointed a time to our deliuerance, or to doe anything, cannot byde that tyme, but are euer freatting and fuming. Therefore, the Lord castes in stayes both to the deuill and to men on earth. When they are

running forwarde, he will cast in a stay, and thou must stand there, and thou must stand vntil that same tyme and article come that he hes appointed, and it shall not ly in the power of the de∣uill and of all the earth to preuent that tyme.

Now to come to the next verse. There are two things con∣cerning the Antichrist. The first, his comming in the world. The second his reueiling after his comming. There is a diffe∣rence betweene these two: His comming to the height and his reuelation. As concerning his comming to his height, it might haue bene asked by the Thessalonians, Is he come yet? we vn∣derstand by thy speaking, he is not reueiled yet, but is he come yet? He answeres, Euen novv the misterie of iniquitie is in doing: shortlie the meaning is. The Antichrist, the Antichristianisme, false religion, Heretical doctrine, is come alreadie, albeit it be not reueiled and come to the hight. He calles Antichristanisme ini∣quitie: for, of all iniquitie, false doctrine is the greatest iniquity, and of all sinners on the earth a false teacher and deceiuer of the people of God is the greatest sinner. Therefore he is called the man of sinne, a man addicted to sinne, as a slaue to his master. Further he calles it the misterie of iniquitie. It is called a mi∣sterie, because it came not to the light at the first, but, lay vp hid in a misterie. It was not knowne not detected in the owne cul∣lour nor came not to an height that men might know it. Then, marke, ye see, the Antichrist and Antichristianisme, that is, false religion beganne verie soone, Euen novv there are many Anti∣christs, sayes Iohn 1. Epist. 4. chap 3. vers. It beganne in Pauls and the Apostles dayes. It was conserued, as it were, in the mothers bellie in those dayes, but, it lay long and many yeeres hid vp in a misterie, and it lay long time lurking in Rome and in the Church thereof, and then, at last broke vp there the great Antichrist. It lay so hid vp, not comming to the perfection, to the yeere of the Lord six hundreth and three yeeres, and then, it was broght to a great maturitie and perfection, by Phocas the Emperour and Pope Bonifacius the third. It layth the mothers wombe getting forme and grouth, ere it came to the reuelation, so, the Antichrist is an olde childe. Mark it, there are many misteries in the world, and among all the rest, there is a mistery of sin: as there is a miste∣ry of godlinesse. 1. Tim. 3. chap. 16. verse, so, there is a mistery of

vngodlinesse, and sin lyes very long hid, ere it break out and ap∣peare in the owne cullor in any person. Alas, thy sin will ly long hid, as it were, clocked vnder a clock in thee, ere it come to an height, (for, sin is a deceyuing thing) but, at last, it will bud out in spyte of thy teeth. And to speake of this sinne of false doctrine in particulare. It lay hid many yeeres ere men knew of it. No question, in the dayes of the olde fathers Chrys••stome Augustine, and the rest of them, many corruptions broke in, which they saw not, because they lay hid vp in a misterie so, that, they could not see them, vntill it hes pleased the Lord now to reueile them Wonder not, that the doctors reproued not this Heresie and that Heresie; no, sin lyes hid vp wonderfully. The greatest sin will ly hid vp vnder the greatest holinesse.

Then in the end of the verse, he returnes againe to the impedi∣ment, and he speaks two thinges of it. First, how long it shal lust, and then, what shal follow from once it shal be ••aine away, to wi••, that man of sin shall be reueiled. Now to the words, ye layes, He that vvithholds shall let, till he be taken out of the vvay: that is to say, the Romane Emperor, for, he speaks of the succession of Empe∣rours, as of one man, because there was one kingdome to wit, the Romane Empyre, as before he spoke of the Antichrist. He shall withhold that head of the Romane beast from using, vnto the time he be taken away. Then, what time shall he be taken out of the way? Euen, at that article, the Lord hes appointed▪ then the Lord suffred him to be taken out of the way▪ Who took him one out of the way? Mahomet with his 〈…〉〈…〉 the 〈◊〉〈◊〉 and Turks in the East wer the first subuerted the Romane Empyre, and then; Boniface and his successours ouerthrewit in the West. Mark this▪ When as the point of time prescriued by the Lord to things to be done commes, then all impediments, that hold back that thing; if it were the Empyre of all the world shall be put out of the way▪ and shall haue no standing, but will vanish away. By the contrare, before that point of time come, I shal mak one stray stay a man, one word shal hold him, the least thing in the world shall hinder him were he raging neuer so fast. To let you see, that al goes by the effectuall working and dispensation of God that workes all. I••standis not in this man, or, that man, albeit he were an Emperour, or, Monareli, but onely in God, who hes appoin∣ted

a tyme to euery thing that all glory may be giuen him. That men say not, I did this or that: No, it is the Lord, that from time to time hes wrought it. Ye will see some times a marueilous hard∣nesse to win thinges that ye thinke be easie to be done, and a∣gaine an easinesse to come to thinges which ye thinke hard. All tends to this that we may know, all is decreed by the secreet and effectuall prouidence of God.

In the beginning of the next verse, we haue the effect, that shall fall out, vpon this prophecie, when once he that withholds the 〈◊〉〈◊〉 out of the way that is the Romane Emperour, which is termed heere as a man, by reason of a kingdome, many Caesars, but, yet, one kingdome. The••, sayes he, that vvicked man shall be re∣ueiled, that great Antichrist shall be reueiled. (As for the small Antichrists, that were forerunners of the great, he speakes not of them, then this great Antichrist shall show himself in power, to the world, he is called a lawlesse man, and who cannot be sub∣ject to a law. Who is that? He that craues an absolute power. And who craues an absolute power, if not that beast of Rome? Who breakes and makes lawes as he pleases, Gods law, mens law? Read the history of him. So ye haue heere the reueiling of him, his comming to his greatnesse. To make this plaine. When was it, that the great Antichrist came? for, this prophecie is of him, and this reueiling is to be vnderstood of him. When came he to this perfection? When was he first reueiled? I shew you before, in the dayes of the Apostles the Antichrist beganne and lurked, vnto the six hundreth and three yeere of our Lord, and a great part of that time lurked in Rome he was not yet in great∣nesse: well then, his greatnesse beganne in the six hundreth and three yeere of God, as the Histories notes. And vpon what de∣casion?* 1.44 One Photas an adulterer, a parricide and wicked man al∣wayes, when he had slaine his master 〈…〉〈…〉 Emperour, and so had become odious to the people, to 〈◊〉〈◊〉 to him the fauour of the people he would showe himselfe beneficial to the Church, he pronounces Bonifacius the third and his successors after him (there is the Antichrist) to be Popes, to be supre••me and 〈◊〉〈◊〉 Bishops of the whole earth, which styles 〈◊〉〈◊〉 his predecessor so much abhorred. Then in the six hundreth and seauen yeere in a Sinod all counsell holden 〈◊〉〈◊〉 Rome vnder the

same Bo••••facius the third, this priuiledge to be vniuersal Bishops of the world is ratified to the Bishoppes of Rome. A little af∣ter this (see how this growes) in a counsell holden in Africa vnder the Emperour Constantine the nephevv of Heraclius. Theodorus the Bishoppe of Rome gettes this style and these ty∣tles sent to him, Domino, Apostolico culmini sublimato, sancto patrum patri, Theodoro Papae, & summo omnium praesulum princip•• Synodus Africana. That is, vnto the Lord lifted vp on high to the Apostolicall seate, the holy father of fathers, the most high Prince of all Prelats Theodore the Pope, writes the Synode of A∣frica. And yet he is not come to his height, till in the 666. yeere of the Lord, which number in the reuelation of Iohny▪ 18. is called the number of a man, that is, an explicable number, easie to be counted with men. In this yeere he commes to the height of his perfection, as that prophecy of Iohn tels and experience teaches. Who makes him vp and perfites him? Euen, he who should haue holden him downe, the Emperour of Constantinople Constantinus, Prorogatius Barbarus, Vitilianus being Bishop of Rome for the time, he makes vp the beast: He sets him vp on the top of his ho∣nour. Then, brethren, the Roman Bishoppe, who was before but a legate to the Roman Emperour, he is set downe in his so∣ueranitie, subject to no mortall man vnder the Heauen. Then commes in al abominations, all corruptions, all vices, and among all the rest, in commes the Masse, and it is determined, that it should be celebrate in the Latine tongue in all the world. The Antichrist in this 666. yeere commes to the height of height, he cannot come higher.

Now, brethren, to end this matter. Heare a little of his downe going againe. As the Apostle heere prophecyed of his clim∣ming vp to the height of the ladder, so, to comforte the Church of God in all ages, he prophecyes of his destruction. Whom sayes he, the Lord shall consume vvith the breath of his mouth, and shall abo∣lish vvith the brightnesse of his comming. There are two parts here of his decaying. The first part is his consuming; the next part is his abolishing. His consuming is with a slownes; for, as he came not incontinent to his height, so, he decayes not incontinent, long ere he decay, he consumes away, as a body consuming, and then, ••e endes at a sudden. Who consumes him? Who abolishes

him? Who, but the Lord Iesus Christ? He it is who shal consume the Antichrist.* 1.45 To speake of his consuming. Where-with melts he him away? with the breath of his mouth, that is, by the preach∣ing of the Gospell, and that by the poore Ministers, who are despised in the world: He makes his Ministers breath and blow on the beast, and this breath of the Ministers consumes the beast. When began this consuming of him? Euen soone after he came to his height. Ye heard of one Iohn W. ckle••ff in anno 1383. he blew on the beast. Iohn Husse, Ierome de Praga in Bohemia, albeit he was burnt and the beast got the mastrie of him, yet he consumed the beast. Ye heard of Luther in Germanie, his name shall not be buried. Melanthon, Zuinglius, Oe••olampadius, men of worthie memorie; and then good Iohn Caluin in France, Viretus, Farellus. they blew in their tyme on the beast. What shall I say? To be short, so many faithfull men as the Lord raises vp in the ministry they are as many slayers of the beast with their breaths. Now learne one thing. When the Antichrist is come to his height, who goes too to beate the beast downe from his height? Is it the Emperour? is it this king or that king? No, no word of them. Is it any power in this world? No, it is the Lord Iesus. He will haue the honour of the wreack of the Antichrist. And ther∣fore, as it were, in his owne person he will enter in combat with the beast. Now what armour vses he? Commes he on with this wordly armour, gunnes and gainzies, I aske of thee? No, no thing is spoken of them, but a breathing and blowing is told of▪ Iesus Christ blovves on the beast and consumes him vvith the breath of his mouth. The word of the Gospell is the armour he vses: that same armour the beast abuses to hold vp his kingdome vvithall, the Lord takes out of his ••and and slayes him vvith. What instruments vses he to this turne? He takes not Angelles from the Heauen to breath on him. No, but sillie simple bodies, some out of the beasts owne bodie, some otherwaies raised vp to blow on the beast. Marke all these circumstances. They all let you see▪ that▪ in beatting dovvne of the beast onely Iesus Christ ought to haue the glorie of the victorie. Whether ye looke to him who strikes the battell, the armour, or, them, who are souldi∣ers in the battell, all lettes you see, the glorie should be giuen to Christ alone. What is more vyle, nor the vvord of the crosse

and this vyle ministrie, and yet he vvill haue him vvreaked and consumed with the word and ministrie. He chuses not great and mightie things, not kings and Emperours to this worke (wonder not, nor be not moued, that ye see so many kings stand by the beast, to see the Emperour, the kings of France and Spaine stand for him) but the Lord will vse base meanes to destroy the beast, that the glorie may be giuen to him allone.

Now to come to the other pointe, his abolishing. He is abo∣lished at the last. When shall this be? When Christ shall come a∣gaine. How shall it be? The face and presence of Iesus shall deuoure him. As soone as the Lord shall come downe, as soone shall he vanish and be burnt vp, as caffe with the fire. The word of the Gospell consumes him and burnes him, but, not quyte vp. But, the face of Iesus in that day shall burne him quite vp, and then, that prophecie of Iohn Reuel. chap. 20. verse 10. shall be accom∣plished: He shall be casten in a lack of fire and brimstone which shall neuer haue an end. Then, brethren, beware of this word; for, if it worke not to lyfe, but be a sauour of death to death; if it doe thee no good in this lyfe, be assured, that most glorious face of the Lord in the world to come shall destroye thee. Therefore, looke, that, the word be an instrument to thy consolation, and the power of God to thy saluation. Looke how the word is ef∣fectuall to thee, in this life: for, so shall the presence of Iesus be to thee in the life to come, either to thy saluation, or, damnation. The face of the Lord shal consume thee if the word hes wroght no renewing of thee in this life. It is said in the chapter precee∣ding verse 9. They which did not obey the Gospell shall be punished vvith euerlasting destruction from the presence of the Lord, and from the gloree of his povver: one blenke of that face shall con∣sume in an instant, all the reprobate. Craue then, that, the word may be powerfull, that ye may escape this fire of that presence of Iesus in his comming. Then, heere, ye may perceiue, that, the kingdome of the Antichrist is not altogether abolished, it takes a long tyme, ere it be taken away. Wonder not, that, he hes such a power in this earth: for, certainly, this prophecie telles vs, that, there shall be some face of the Antichristes kingdome, vntill Christ come. Looke not, that, Papistry end, ere Christ come, look not that euery reformed Church shall be quite of them, but, they

shall be as thornes in their sides till Christ come, and let no man ouer soone triumph, but let euery one make him for the battell. There are none of the professours of Christs trueth but they should prepare them for battell. Therefore, let euery one seeke this armour, that being enarmed with that spirituall armour, so far as God will giue the grace, echone may breath on the beast to his consumption, that, so, God may be glorified and then shalt thou triumph for euer with him. To whom be praise and glore for euer.

AMEN.

THE SEVENTH LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 2. vers. 9. 10.

9 Euen, him, vvhose comming is by the vvorking of Satan, vvith all povver, and signes, and lying vvonders,

10 And in all deceiuablenes of vnrighteousnesse, among them, that perish, because they receiued not the loue of the trueth, that they might be saued.

WE returne again, in this text, to the descrip∣tion of the Antichrist to be reueiled, the Apostle before had casten in some things in the way pertaining to the present pur∣pose. Ye heard the Antichrist to be reuei∣led was descriued from his nature. First, of nature, he should be a man, like other men, then, hee is descryued from his

properties; first, a sinfull man, addicted to sinne, a slaue of sin and iniquitie; next, the sonne of perdition, a man from all eternitie or∣deined to perdition. Then, he came to his actions, that, he shall doe, when he shall be reueiled; first, in malice of his hart he shall oppone him to euery thing called God, in Heauen and earth, to the powers and majesties, here, on earth, to the Majestie of God and Christ, in Heauen. Another action, when he shall be reueiled. in pride, he shall exalt himself aboue all thing, that is called God, and is worshipped in the world. Yet, more, in pride he shall sit in the Temple of God, not like a common man, but, as God, in Gods seate, on the consciences of men and wemen, in the Church of God. And last, he shall showe himselfe to be God in all things, in all his titles and styles, and al his dignities and shall bereaue God, so far, as lyes in his power, of all dignities and honors, that per∣taines to him allone.

Novv, to speake nothing of that, hes beene spoken before. In this 9. verse, the Apostle returnes againe to the description of the Antichrist, and in this place he descriues him from the effectual∣nes, or, effectuall power, he shall haue, in men ordeined for perdi∣tion, when he shall come and be reueiled in the world. Then, to come to the words.* 1.46 Whose comming, sayes the Apostle, shall be ac∣cording to the effectuall povver of Satan. As he would say, when he shall come and be reueiled in the world, Satan, that sent him shall be effectuall and powerfull by him, powerfull in men and we∣••en, that perishes, that are ordeined from al eternity to perdition. Heerein, shortly, learne, then. Euen, as God, by Iesus Christ in his ministrie, whom he sends out, will be effectuall, in these, who are his, if all the world had sworne the contrare: So, Satan the enemy of God and ••atan, in this pointe will prease to be like God, and in his maner, will be effectuall and powerfull, in them, that are or∣deined for death, by the Antichrist. As God in his church for sal∣uation will be powerful by his ministry: so, the Antichrist wil be powerfull, to them, that are ordeined to perdition. Yet, brethren▪ the words imports more, to wit, that, Satan shall, not onely be ef∣fectual by the Antichrist outwardly, but, he shal be effectuall in∣wardly, in the hart of him; and when he shal work by him, he shal not work by the mouth, or, hand outwardly, but, by the effectual working in his hart and will inspire in his hart to do the turne.

In this pointe likewise Satan preases to be like God. When God by his minister as effectuall, he not onely workes by his mouth, or his hand or any outward member; but he workes by his soule and inward affections cheefly. 1. Cor. chap. 14. verse 25. it is said of the Prophets that God is in them. Indeed he prophecyes not onely in the mouth but he enters in the hart, and thereby he prophecyes aswell as by the mouth: Paul sayes▪ 2. Cor. 4. 13. We beleeue and therefore vve speak. If the Prophet speake not with the tongue because he beleeues in the hart, all his preaching is deare of a pennie. See Coll. 1. 29. So Satan will be like God in this pointe, he will enter in his minister, namely the great Anti∣christ, he will possesse his hart and all the inwarde affections of his soule, and by them he will be powerfull in them that are or∣deined for damnation before the world was made.

Now to goe forward in the text following. The Apostle set∣downe two meanes by the which the Antichrist when he shall come shall be effectuall in them who perishes. Marke the two meanes, and experience this day teaches the trueth of them. The first meane he calles it, all maner of povver, then he expones him∣selfe what he meanes by this power, by signes and lying vvonders: wonderfull working that commes of a power. Another meane in the verse following. And in all deceiuablenesse of vnrighteous∣nesse, that is, doctrine that is first false, secondly fraudulent, ha∣uing onely a cullour of the trueth. So to take it vp shortly. The two meanes, the Antichrist shall haue, is first working won∣derfully next speaking, vttering false doctrine; first worke and wonders, and then word: Worke and word are the two means whereby the Antichrist deceiues you, by his worke he deceiues the world, by his word he propo••s false doctrine. Now to speak of the first meane: His first meane are wonders and miracles. The Antichrist shall be effectuall by working wonders in them who are ordeined to perdition when he shall be reueiled in the world. Brethren, as the minister of Christ is effectuall by work∣ing of signes and wonders, as the Apostles were, and before them the Prophets in their owne tyme: So the Antichrist the minister of Satan he will prease to be like them, and he will be effectuall ••n these who perishes by working of wonders and miracles. But what wonders are these that the Antichrist workes by?

The Apostle calles them lying signes, and wonders, lying first in respect of their end, wherefore they are wrought, to confirme false doctrine and lyes to men; to establish falshood: and againe lying, because the wonders that are wrought are no true things in substance, they are but ilusions▪ and meere juglerie to deceiue the people. Ye see the deuill would faine be like God, and in the meane-tyme he is a plaine counterfairer, and to call it so the ape of God, counterfaiting God: So the minister of Satan the Antichrist a plaine counterfaiter of Christs-Minister, an ape set vp, as he hes seene the Ministers of Christ worke, so he will stand vp and counterfaite, all are but apes, all their miracles and working but apes playing.

Now, brethren, I thinke, ye would aske this question, whether, if Satan and the Antichrist hes power to worke true miracles and wonders, or, not? I answere shortlie, In trueth, I say, Satan is not able to worke one true wonder, he hes not power to worke one miracle,* 1.47 that is true in substance, and I prone it, both by rea∣sons ••n Scripture; but, shortlie. By reasons: a true wonder, or, mi∣racle is a worke, that is wrought aboue nature, against nature, contrare to the course of nature, contrare to all second causes, of the which, when it is done, none in the world is able to giue a na∣tural reason, wherfore it is so. There is the definition of a true mi∣racle: I could let you see out of the Scripture many examples of these, the rauishing of Enoch and Elias to the Heauen. Who can giue a naturall cause, for the lifting vp of two heauy bodies to the Heauen? The preseruation of Noe with so many with him in the Arke, a worke against nature. The confusion of languages, at the building of Babell; a wonder. Saraes conceiuing of a Son, when she had past the date of conceiuing and bearing children. The passing of Israell safe though the red sea and through the floode of lordane. The standing of the Sun in the heauen, whe•• Ioshua fought. The going back of the Son, when Ezechias wa∣sick. The Eclypse of the Sunne, when Christ was crucified. The sauing of Daniell, in the Lyons den. The sauing of the three chil∣dren, in the fire. The sauing of Ionas, in the Whales belly. The burning vp of Elias sacrifices with a fire from Heauen▪ against nature. Come to the new Testament, the raising vp of so many dead bodies, and the greatest wonder of al, the incarnation of the

Son of God, his suffering, his resurrection, the greatest wonder, that euer was wrought.* 1.48 Who can giue a naturall cause of these things? Now, come to the assumption. Satan cannot change na∣ture, it passes his power to impeed the course of nature, to do any thing against the second causes, it must be of as great power, to change nature, as to create nature, the power, that alters nature is as great, as the power, that creats nature: Satan, by al mens confes∣sion hes no•• the power to create, onely the Lord hes power to create: It passes the deuils power to create the smallest creature on the earth; and therefore, it passes his power to change nature, and to do any thing against nature and the second causes. And therefore, Rom cha. 4. vers. 17. these two, the changing of nature and the creation; are only ascryued to God, as proper to him. To God, saies he, vvho quickens the dead, that is an alteration of nature, and calles these thi••gs▪ that are not, as if they vvere, that is, creating, by the word of his mouth: at the naming of it, the thing, that was not, standes vp and is. And so, we must conclude, Satan hes no power to worke one true miracle. This, for the reason▪ Come to the Scripture. Read ye not, 72. Psalme vers. 18. Blessed be the Lord God, euen, the God of Israell, vvho does onely vvondrous things. And in the 77. Psalme, vers. 13. 14. Who is so great a God, as our God: thou are the God, that 〈◊〉〈◊〉 vvonders: as he would say, there is none, can worke wonders, but, God. So, this question is easily solued. But, there is another question. Will not God vvorke ••vvonders by the ministrie of the Deuill and the Antichrist▪ shovves not God his povver, in vvorking vvonders by them, as he did, by the Prophets and Apostles his ovvne seruants. Bre∣thren, I shall shovve you my opinion, vvithout the prejudice of any mans judgement. I thinke, not: for, all the wonders, that, the deuill will worke are to this end, to establishe lyes, against God and his glory. Novv, I say, the Lord vvill not lend his povver to Satan, to work one true wonder, to deface his owne glory and to establish false doctrine, and I think, I haue a sufficient probation of this, out of the 9. chap. of Iohn, 16 verse. When Christ had gi∣uen sight to the man, that was blinde, the Pharisies made inquisi∣tion of the man, they fell in altercation amongst themselues, the one halfe reproaching him, the other halfe defending him, and they say, If he vvere a sinner, that is, a deceiuer, he could not vvorke

vvonders, but, he hes wroght this wonder; therefore, we conclude he is not a deceiuer. And the man himselfe▪ who got sight rea∣sons after this maner, verse 33. This man hes wroght a wonde•• in me, therefore, he is no deceiuer. Then, ye will aske. What mira∣cles are these, that, the Antichrist vvorkes in the vvorld? I an∣swere, Either they are onely delusions, nothing in substance, one∣ly juglerie, deceiuing of the senses of men; or, if there be any thing in effect, if there be any solide work in them, they are done, because they are natural, they are not done against nature. O, but▪ they seeme vvonderfull, to vs•• I ansvvere. The olde serpent knovves nature and the force of it, better, nor vve doe, and he knovves the second causes and sundry thing in nature, that ne∣uer Physition tooke vp. Againe, he hes a slight in vvorking, which we cannot take vp, and therefore, knowing the nature of things, and hauing slight in vvorking, vve thinke the things that are done so, to be wonder▪ albeit in effect they be no wonders. So in one vvord, Satan neuer vvrought one true miracle, but, either they haue bene delusions, or, else, vvorkes agreeing vvith nature, vvhich vve thinke to be vvonders, because the causes of them are vnknovvne to vs.

Novv,* 1.49 brethren, there is one marke of the Antichrist, that, Paul foretelles shall be, vvhen he is reueiled. Men shall knovv him, by this marke▪ He shall vvorke false wonders and mira∣cles. Now, let vs seeke where is this man, that glories most in the vvorld in working wonders, when al ordinare wonders by God hes ceased: Whether is he in the East, or, West? Who is he, that sayes, miracles and vvonders is a true marke of the true Church? so, that, if vvonders be not vvrought in it, it cannot be the true Church. Is it the Turke? No. Who is he, that vvith fiue vvordes, Hoc est enim corpus meum, vvill make daily such a vvonderfull transsubstantiation of bread in the flesh of Christ, and of vvine in the bloud of Christ, and sacrifice him ouer againe? Who is he, that bragges of vvonders vvrought at dead mens graues? Who is he, that will make you trow, that, dead and dumble stocks and stones, Images set vp in Temples, will laugh, whiles weep, whiles speake to you, vvhiles cast a glance to you? And last, to come to one thing (for, a thousand thinges in this purpose is nothing; al∣waies, the Lord keep vs from the sight of this) Who is he, that tels

a wonderfull taile of our ladie of Laurete, Maria Lauretana, so called from the Mount Laurete, that her Idoll being in Galilea without the hands of men by the Angels was lifted vp from Galilie and set downe in Italie, where she is worshipped with multitude of pilgrimes, out of all countries offering to her pre∣tious jewels, and she is worshipped this day as the Idols among the Gentiles were worshipped. Ye may knowe, and if it pleased God to open mens eyes, none needed to doubt who it is. Is it any other but the Pope of Rome? It is he that is the Antichrist, and if he be not the Antichrist, there neuer was nor shall be an Anti∣christ in the world.

Now I goe forward to the next meane, whereby he shall be effectuall in them who perishes. The next meane is doctrine. He calles it the deceiuablenesse of all vnrighteousnesse. This vnrigh∣teousnesse is false doctrine;* 1.50 it is doctrine in substance, but, false doctrine, then in cullour it is fraud and deceiuablenesse, a false cullour; it hes a cullour of the doctrine of Christ, but a cullour onely. So the Minister of Christ is powerfull in the elect by do∣ctrine and the word preached. So the Antichrist is powerfull by doctrine in these that perishes and are in the Antichristian Church, so, that, he preases to be like Christs true Ministers in this pointe. But as in miracles he is false, so, in teaching doctrine he is false. There is another marke whereby we shall knowe him. As false miracles was one marke, so, false doctrine, doctrine of deceite is another marke. Who is he that propones such do∣ctrine as this, that first is false, and next hes a faire cullour that deceiues the world, who will speake fairely of Christ, his work, his nature, his substance, his incarnation, and pretends his glorie in all thinges and yet mingled with falshood, and all to decei••e the world? Is it the Turke No I tell you what the Turkes is, he is a man that oppones himselfe to Iesus Christ and his doctrine di∣rectlie▪ not fainedlie but openlie: so he is not the Antichrist. The Antichrist is fained: the Antichrist vnder the pretence of the name of Christ oppones himselfe to Christ. Then againe the doctrine of the Turkes is not culloured, but is opposite in plaine tearmes to the doctrine of Christ. So neither can the Turke ••e the Antichrist, nor▪ the doctrine of the Turke ••e▪ such a doctrine, he speaks hereof. Then who is the Antichrist▪ and who is it that

propones this Antichristian doctrine? Who is it that takes the name of Christ, and calles himselfe Christs friend, and showes a cullour of Christs doctrine? Alas that men should be so blinded in such a light, as it were in malice to put their finger in their o∣wne eyes, and when the Lord hes set him vp that all the world may see him, rather ere they should see him, they would put out their owne eyes. But albeit they should close their eyes neuer so fast that they should not see him yet this word of Iesus shall cry it in their eares, and conuince their consciences, nill they will they, that that beast of Rome the Pope is the Antichrist.

Now to go forward and to come to these, in whom the Anti∣christ shall be effectuall, when he shall be reueiled and in whom now he is effectuall▪ by false wonders first, and next, by doctrine, by fraude. In these, sayes he, vvho perishes, he shall be powerfull in these who perishes. Who are they? That long agoe were or∣deined to damnation, destinate in Gods counsell from all eter∣nitie to damnation. Paul 9. Rom. verse 22. calles them vessels of vvrath, made and formed (as a potter will make a pot) to dishonor, So are they ordeined to destruction before all eternitie. Paul calles them Ephes. chap. 2. verse 2. the children of disobedience.* 1.51 This we haue to rejoice in, the effectualnesse of the Antichrist is bounded; it is not said, that, he shall be effectuall in all men: No, God forbid, but his power is bounded; it shall onely be ef∣fectuall to them that perishes, and are appointed to damnation. I read in the 9. chap. Reuel. verse 4. the locusts that rose out of that smook of that bottomles pit, they destroyed onely them▪ that had not the marke of God in their fore-heads. 13. chap. 8. verse, it is said, that, they onely should adore the beast vvhose names are not vvritten in the booke of lyfe of the Lamb. Then, onely the repro∣bate that are ordeined to perdition are subject to that finall de∣ceiuing by the Antichrist, that his deceite may be as a chaine to bind them to perdition. Lord if they who are bound with the chains of the Antichrist hes great cause to search out the ground of their election, whether they are such as are ordeined to perdi∣tion, seeing they are in the wrong way. Goe out of Babylon, commit not fornication with her: for, certainly, if malitiously ye continue in byding with her, ye shall be condemned with her. Mark againe another comfort to the elect. The elect of God are

not subject to these deceiuing errors and Heresies of the Anti∣christ as the reprobate: They are not subject thereto finallie, al∣though for a tyme the Lord will suffer them to be drawen a∣vvay, to the end they should knovve themselues to be dissolute Christians. Matthevv chap. 24 verse 24. Christ saies, false Christs and false Prophets shall do such vvonders, that if it vvere possible they should seduce euen the elect, meaning that it is not possible the elect should fall in this finall defection. Who are they then in whom the Antichrist preuailes? Onely they who are ordeined to perdi∣tion: That is, such an object as is disposed and prepared before all eternitie to be deceiued by the Antichrist in tyme: they are the matter that is perishing and is ordeined to perish. I wil make this more cleare by an exemple: When the fire burnes vp the caffe and dry timber, ye see, the cause of the burning not onely in the fire; for, if a stone, or, iron were in the place of caffe, it wold bide the fire: so the cause is not in the burning heate of the fire onely, but also, in the caffe that is the matter thereof: Euen so it is with them that are deceiued by the Antichrist, the cause of there deceite is not onely in the force of the Antichrist, but also, in the euil disposition of the men that are deceiued. In plain talk, many are ordeined to Helles fire, and therefore when the Anti∣christ lights on such folkes they are readily and easily deceiued. And yet, I see, God hes his parte: Who gaue this disposition? Who hes ordeinde it? Who hes ordeinde men to damnation? It is God in his eternall counsell. So the Antichrist is not able with his effectualnes to doe any thing in man, but, that, which God hes determined. First, the Lord of all creatures he dispones, he makes some vessels to honor, some, to dishonor. That eternall decree of God giues such a disposition to the creature, that, in tyme it is ca∣pable of good meanes, to life; capable of deceite, to destruction. So, it is God in his eternall counsell, that justly dispenses, and the Antichrist in his time works according to Gods dispensation. So the Antichrist hes not the glory that he can doe any thing with∣out God, neither needs the godly to be offended nor affrayd for the Antichrist, nor to be discouraged when they see men daily falling away from the truth. Nothing can be done without Gods decree. Christ was crucified, a foull fact, yet, it is said Act. 4. vers. ••7. that, the Lord had appointed from al eternity, he shold suffer

for saluation, and for that cause, the hands of Herod, the Iewes, the Priests and al were lowsed to crucifie him: nothing commes, but by the Lord, that he may haue the glory of all workes.

Now to goe forward. He subjoines, a cause of the perdition of the wicked that are deceiued and so, reserued to damnation, be∣sides this, that it is Gods ordinance. Ther is another cause, ther are none seduced by the Antichrist, but they who deserues justly in Gods judgement to be giuen ouer to be deceiued. Gods decree is the ground-cause of damnatiō, yet, of necessitie there interuenes a cause or doing, where by justlie thou deserues thy own damna∣tion, and closes thy mouth that thou hast not one word to speak, when the Lord is putting his eternall decree to execution. Come to the cause. They perish, because they receiued not the loue of the trueth, that they might be saued. What can be but perishing, when men malitiously will not loue the trueth, but contemnes it? What can ensue? The Lord is trueth, imbrace the trueth, ere thou shalt neuer be saued: when men hes renounced the truth wherby they shold be saued, how shall they be saued? Now take heed, there are many means and causes that will bring men to Hel. Murther wil bring thee to Hell,* 1.52 harlotrie, perjurie, blasphemy, foul concupis∣cence, any of these will cause thee die. But, notwithstanding of these & many moe sins against the Law, the Apostle maks chuse of one sinne, one cheefe sin that procures damnation, contempt of Gods trueth, contempt of the Gospell teached, he leaues all causes and takes vp this. The lesson is, lfye will looke to them who hes once giuen vp their names to Christ, and so, are called Christian men and wemen, and taking on them the name of God, and profession of the faith of Christ, in the day of judge∣ment we shall see this to be true, the cheefe pointe of dittay, that shal be laid against them, is, thou contempned my Gospel in the earth. It shal not be said to them, thou art a murtherer, harlot, &c. no thou art a contempner of my Gospel. That shall be the cheef cause of thy perdition: for, it is the mother cause of all sin, because if men would imbrace sincerely the trueth of God and loue the Gospel, if they wold imbrace Iesus in their hart, O, if he wold not keep thē from many inconuenients! It is the contēpt of the gospel that leads thee to thy sins, it is the contempt of the Gospell that makes thee a murtherer, an adulterer, &c. Thou contemned the

Gospell of Christ, and therefore the Lord castes thee away and giues the ouer to thy owne affections, to commit sin with gree∣dinesse, to be a blasphemer, an adulterer, and to commit other sinnes. So the mother cause and speciall ground of all sinnes is the contempt of the light and the word of Iesus, and this may eui∣dently be seene in this land, especially in great mens houses.

Now he sayes not, because they receiued not the trueth, but he sayes, because they receiued not the loue of the trueth There are many will seeme to receiue the trueth, and who will take heed to the Gospel so diligently as they? And therefore the first thing that men should take heede to, is the hart, looke if in the hart there be an vnfained loue of God and his trueth. It is not thy eare in hearing of the word, nor thy mouth in speaking well of it that will make thee a good receiuer of the trueth, but it is the hart. Looke there be an vnfained loue to the trueth, in it, and then hold vp thy eare, and it will sinke in so sweetly in thy soule that thou shalt feede on it so joyfully as no tongue neither of man nor Angell can tell. It is not the outward profession nor the out∣ward receiuing (if thou should sit a thousand yeeres hearing) that will bring thee to life: First thou must haue hart and soule dispo∣sed inwardly with an vnfained loue to God, to Iesus Christ and his Gospell, and then Heauen and earth shall got together ere thou perish. An hart that loues Christ and this light shall neuer perish: on the other part, al the outward forme of doing, the pro∣testation, subscription and the rest of these outward things shal not saue thee in the day of the Lord, if there be not a peece of this loue in thy hart. And so I end with this word. 〈…〉〈…〉 accursed be he that loues not Iesus Christ and his trueth. And by the contrare blessed are they that loues Iesus Christ and his truth, euen this word preached by this ba••e mi∣nistrie, and blessed shall they befor∣euer. To this Christ with the Father and the holy Spirit be all praise for euer.

AMEN.

THE EIGHT LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 2. vers. 11. 12. 13. 14.

11 And therefore God shall send them strong delusion, that they should beleeue lyes.

12 That all they might bed••mned vvhich beleeued not the trueth, 〈◊〉〈◊〉 had pleusure in vnrighteousnesse.

13 But vve ought to giue thanks alvvay to God for you, brethren, beloued of the Lord, because that God hath from the beginning chosen you to saluation, through sanctification of the Spirit, and the faith of trueth.

14 Where-vnto he called you by our Gospell, to obtaine the glory of our Lord Iesus Christ.

THE dayes bygone (beloued brethren in the Lord Iesus) we haue heard a Pro∣phecy of that uniuersall Apostasie that was to come, and of the reueiling of the Antichrist, who should be the head and ring-leader of this vniuersall Apostasie. We heard of the Antichrist to be reuei∣led, he is painted out and deferyued in his owne collours before he was reueiled, euen as we see him this day: For Paul could not haue set him out more viuely in his na∣ture, properties and actions, if he had seene him nor he hes done in this Prophecie: for he descryuos him euen as if he had seene him with his eyes. He hes descryued him from his nature, He

shall be a man, sayes he not a single man simplie, but he meanes by this word one man, a succession of men in one kingdome. As for his properties, he sayes, he shall be a man of sinne, and addi∣cted slaue to sinne. Next he shall be the sonne of perdition, de∣stinate to destruction and euerlasting perdition from al eternity. As for his actions first in malice of his hart he shal oppone him∣selfe against all thing that is called God, and is worshipped ei∣ther in Heauen or in earth. He shall oppone himselfe both a∣gainst the Majestie of God in Heauen, and against the majesties of Kings and Princes on earth. Againe in pryde of his hart he shall lift himselfe aboue euery thing called God. More, in the pryde of hart he shall sit in the Temple of God, as God in Gods seate vpon the consciences of men, to control them, which thing properly pertaines to God. No creature hes power ouer the consciences of men, it is proper to God onely. More, he shall showe himselfe in all his styles dignities and names as God. He shall reaue these from God and shall cloath himselfe with them. Last, he is descryued from that effectualnesse and powerfull working which he shall receiue of Satan, and which at his com∣ming he shall haue in the harts of men, partly by working won∣ders, partly by false and fraudulent doctrine. But in whom? He sayes, in them that perishes, that is, in them that are ordeined to destruction before the foundation of the world was laid; in these he shall be powerfull, they shall beleeue him in all that he does and sayes. Then he sets down one cause of the perdition of these men in whom the Antichrist is and shall be effectuall. To witte, their owne merite and desert, they will not receiue the loue of the trueth, they contemne the light of the Gospell, and therefore perish shall they. God indeed hes decreed from all eternitie that they shall perish; but, before the decreete be put in execution, their merite shall interuene, and in tyme they shall contemne the trueth of God, which shall procure that damnation, to the which from all eternity they were predestinate.

In the first verse we read the Apostle showes by what order damnation and perdition shall follow vpon the contempt of the light of God in Iesus Christ. Marke this. Damnation shall not follow vpon the contempt of the trueth immediatly, but some∣thing shal interueene, first there shall follow one plague of God:

for he shall send vpon these men strange illusions, that is, he shall hound out the Antichrist with his effectualnesse, and he com∣ming with the effectualnesse of Satan shall deceiue them, he shall blinde them, as it were, and put out their eyes. What shall followe on that? Being blinded they shall goe forwarde in their sinne and so goe downe toward Hell, as it were, by another steppe. And as they contemned the light before, so now, being deceiued, they shall embrace greedilie lies. And what shall followe vpon this? Embraceing lyes and vanities damnation shall ensue. This is the meaning of this verse. Then, ye see, a man is not shot in Hell at the first. No, when a man hes committed one sinne, God will not put him in Hell at that same instant, but he shall make him goe to Hell by degrees, from steppe to steppe, and from sinne to sinne in his just judge∣ment, he shall make him stop from a smaller sinne to a greater sinne: and this he will doe by plaguing of him and inflicting on him either spiritual or temporall judgements, and being beatten he will not amend. No, mark this. A reprobate will neuer mend, all the temporall judgements in the world will not better him, but he will be ay worse and worse, so that if he sinned before, now being plagued he shal go to a greater sin, and shal not make an end of sinning till he end in judgement.

Marke another thing here. Ye see what the Antichrist is with all his force and effectualnesse, his wonders and his doctrine whereby he is effectuall in them that perishes. Is he without God trow ye? No, he is no other thing but a burrio sent from the Tribunal of God to plague the ingrate world, as the king would send an hangman to hang a thiefe or murtherer; God in his just judgement sends him to execute justice vpon this ingrate world for the contempt of the light of the Gospell. The Pope is Gods burrio whom God sendes, for to plague this ingrate world for the contempt of the Gospell of Iesus Christ. When this great v∣niuersal apostasie began the great Antichrist was sent by God to be the worker of it. And, brethren, what trow ye is the cause of this trouble sent in our Church this day? This high contempt of the light of the Gospel hes beene the cause, and if we con∣tinue in this contempt, troubles shall not leaue off. This same Antichrist the Pope by his supposts shall make adoe amongst

vs, the Lord shall send an auenger to plague the soules of men that will not beleeue the Gospell. Another thing marke here. He sayes not that God shall suffer him, and suffer strong illusions to be wrought by him, but he sayes, he shall send them, he shal be an efficient, a doer, and a principall directer of this turne. Then ye will aske, Is God the author of euill? I answere, there are two sortes of euill, there is one euill that they call the euill of a fault, there is another euill that is called the euill of punishment, ac∣cording to that saying of the Prophet, There is not one euill in the cittie, (that is, there is no punishment in the cittie) that the Lord doeth nor. As to the euill of a fault in sinne, he is not the author and worker of it, but suffers it to be wrought by euill men. And as to the other the Lord is the author of it, as that say∣ing of the Prophet before vttered by me witnesseth. And there∣fore, Hell as it is a punishment, is ordeined by the Lord, and so this place is to be vnderstood. Who hardned the hart of Pharao? Who giues vp men to a reprobate mind? Is it not the Lord to pu∣nish their sinnes? But I will not insist in this matter.

Lastly I note in this place, that, this plague the Apostle speaks of here, is, a blinding and deceiuing of the minde. There are two powers of the soule, the minde and the hart. This plague is espe∣cially the plague of the minde. I shall make this cleare to you. There are two sortes of lightes in the minde, there is a naturall light wherewith we are borne, and ther is a supernaturall light, which we get by the word and Spirit of Christ. Now there is such a conjunction betweene these two, that, if a man, when the supernaturall light is offered from Heauen, refuse and con∣temne it, looke what will follow. The Lord from the Heauen in his just judgement shall pluck from him the naturall know∣ledge, and set him vp blind in thinges naturall and common, he shall pluck the common sense from him, that is, he shall render him ouer to a reprobate mynd without al judgement and discre∣tion. What shall follow then? Then like a mad man he shall run here and there to fin; he shall passe ouer the bounds of common honesty, he shall leape ouer all the lawes of the second table, he shall be a rebell to God and man, he shall be a murtherer and a theefe, and he shall follow all concupiscence in the world, and as for the first Table, which is concerning godlines, he sets himself

against: He will be an Idolater, an Heretike, an Athist, a man of no religion, and all this commes of a reprobate mynde which is procured of Gods just judgement because that spirituall light was so contemned that he would not suffer it to be conjoyned with that naturall light. Therefore when we see these light∣mynded men, and these that will be counted Lords and Peeres in the Land, repyne to this glorious light of the Gospell, take vp the judgement of God that lightes vpon them. The Lord suffers them to passe the bounds of common honestie, they are wrapped vp in a reprobat sense. Count no more of them then of madde men whom the Lord in justice shall confound for euer. No, if they were here, I would say they were mad men, running headlong vnder the vengence of God to destruction. The Lord giue them eyes to see this and harts to vnderstand that they may be reclaimed from this fearce wrath of the Lord. They want both naturall wit and supernaturall: for he that will not suffer this light of the Gospell to be conjoyned with this natural light, he hes no wit at all, he is a madde bodie, he will not care to doe whatsoeuer euill he may both to himselfe and others. The Lord saue vs from this sort of men.

In the verse that followes first we haue the effect that ensues vpon this sinne of beleeuing of lies; vpon the first sinne the con∣temning of the trueth followes; the next sin of beleeuing errors and lies, vpon this sin againe followes judgement and indigna∣tion that they may be condemned, sayes he. In the next part of the verse he repeats the two sinnes vpon the which damnation pro∣ceeds, the first is insidelitie, vvho beleeued not the trueth; the second is beleeuing of lies and vntruth, and all maner of vnrighteousnesse. He joynes these two together, not beleeuing the trueth and be∣leeuing lies, and they go together necessarly: for if thou beleeue not the trueth, of necessity thou shalt beleue vntrueth. If thy hart repose not on God and his trueth, of necessity thy hart shall re∣pose on the deuill and vntruth; the hart cannot want some faith. Thou must haue some faith and something to put thy confi∣dence in▪ ••shal make this plaine. The hart of the creature cannot stand alone, but especially the hart of the sinfull man cannot stand vp, except it haue a leaning-stock or prop to vphold it. The harts of all the kings of the earth cannot stand alone, but

they must repose on something:* 1.53 for this is the difference betweene God and the creature, God will stand him alone, he needes not a foundation or leaning stock, as the creature needes: for it must lean euer on something or else it is impossible to it to stand. Now there are two thinges whereon man reposes, either man reposes himself on God & his truth, or else on the deuil & his falshood. If thou leanst not on God on Iesus Christ and his Gospel, of neces∣sity thy confidence shal be on Satan the Antichrist, vanities, lies, and falshood. Wel then when thou hast leand thee ouer on Satan and lies thou wilt stand no longer nor does vanities and lies, yea nor the deuill will stand, and he will not stand ay, albeit he haue strength for a time, yet he and vanity and lies shal fal downe and thou shalt fal downe with them: for if thou be found leaning on lies and on the Antichrist thou shalt perish with them.

The word he vses is to be marked. He sayes not, they that be∣leued lies, but they that had pleasure in vnrighteousnesse. Euen as we see and finde by experience reposing on God and his trueth is with a joy of the soule. So when a man is leaning on the deuill and on vanitie he hes a kinde of pleasure and delite in his repo∣sing on them, but it is a false and deceitfull pleasure, a fained rest and joy, and heere I take vp the plague of the hart (as I did before of the mynde) when he makes the hart with a plea∣sure to rest on Satan and vanitie, vvhen the hart is beatten with a senslesnesse that it cannot grippe a solide thing, but grippes vanitie, and leanes on it, as if it vvere a solide thing: vvhen it thinkes fleeting vanitie to be solide, vvhen it is fleeting in the Aire it beleues it be on the ground. So that the plague of the hart is when it is made senslesse that it cannot grippe a solide thing but vanitie and lies, and this plague is of Gods just judgement. Marke then here the order. Wickednes and malice begins at the hart first, so that when the truth is offred to the minde, the malice of the hart oppugnes and will nor let it enter in the minde. Rom. 1. 28. Ephes. 4. 18. vpon this God beattes first the minde and casts the man away in a reprobate sense. But, lets he the hart alone? No, the hart that beganne the mischeefe escapes not, but he beattes the hart that would no••let the trueth enter, with a senslesnesse to liue vpon lyes and vanities, and ere she knovve of her selfe she and her leaning-stock shall be both beatten downe to Hell.

So beware of this malitiousnesse to the trueth: for if thou haue a malitious hart against this trueth o•• God, assure they selfe thou hast a blinde ignorant mynde plagued of God, and thou, thy hart and mynde and all thou leanest to shall be plagued with Gods euerlasting destruction Lord saue vs from a malitious hart: for all standes in the disposition of the hart; if it be plyable to em∣brace the trueth, thou shalt get true knowledge and solide joy, otherwayes woe to thee for euermore.

Now in the next verse the Apostle leauing off this doctrine and prophecy concerning the Antichrist and this 〈◊〉〈◊〉 A∣postasie, turnes him to the Thessalonians and beginnes to com∣fort them, thinking well that the Thessalonians vnderstanding 〈…〉〈…〉 these that the 〈…〉〈…〉 Apostasie from Iesus Christ; and that the Antichrist shall come with effectualnesse to deceiue the world, should be discouraged with such doctrine. Therefore he beginnes to comfort them. And certainely if we knew what? Apostasie were▪ and 〈◊〉〈◊〉 danger is 〈◊〉〈◊〉 it, 〈◊〉〈◊〉 what is the 〈…〉〈…〉 Antichrist, what a deceiues he were and what false doctrine were when it is sowne among people, and what domage it imported, the verie name of Apostasie and of the Antichrist and false doctrine would terifie vs and dis∣courage vs altogether. For I trow therebe none of vs but if a canker enter in a joint of our finger we would 〈…〉〈…〉 for it. Brethren, false doctrine is a canker and there is as neuer a canker that wil consume so, as the canker of false doctrine, and so, when it enters in the Church, there is not a member of the Church but it should be fearde for it, and astonished to see it: but alas, there is not feeling of the spirituall canker, we 〈◊〉〈◊〉 so gro••••e in our 〈…〉〈…〉 that we cannot ••eele the 〈◊〉〈◊〉 spirituall things. But to come to the words, 〈◊〉〈◊〉, sayes he, should thank God 〈◊〉〈◊〉 for 〈◊〉〈◊〉 Wherefore? Because that God 〈…〉〈…〉 from the beginning 〈…〉〈…〉. As he would say, be not feared with these thinges: 〈…〉〈…〉 and on a 〈…〉〈…〉 He sayes Bre∣thren,* 1.54 〈…〉〈…〉. The cause of this style is in the word following 〈…〉〈…〉 for this eternall election commes of a speciall loue of God; for if he had not loued thee, he had 〈…〉〈…〉 came of an

vnspeakable loue of God towards thee, as the reprobation came of 〈◊〉〈◊〉 hatred to the reprobate. Therefore Rom. 9. 13. It is said, Iocob I ha••e loued, but as for Esau I haue hated him from all eter∣nitie, and therefore I cast him away. Well since election commes of loue, it is not without cause when we speake to the elect that we call them the beloued of God. This is a token of loue when God hes elected a man from all eternitie, and there is not a man, (looke to your experience) there is not one, I say, when they ••eele their election, (for thou should feele it and finde in thy hart that thou art chosen of God) but they will feele it with such a joy and sense of loue of him that hes chosen them as is vn∣speakable: for there is no••one gift of God but when we feele it and consider it, it brings with it a sense of the loue of him that gaue thee the gift, and it wakens vp the joy of the hart excee∣dingly. What matter of the benefite, it with the benefit bestowed on vs the sense of loue be not communicated: for the least and smallest benefit giuen with a sense of loue▪ is 〈…〉〈…〉 not a great benefit and gift without the sense of loue. When God castes a kingdome to a man in hatred▪ there is no joy nor sweetnesse in it, because there is no sense of loue; no if it were but a mor∣sell of meate giuen, of loue, that loue will▪ make it so sweete to ••ee that thy hart shall be vnable to 〈◊〉〈◊〉 the sweetnesse of it. Therefore whateuer God giues thee, be it little or much, labour to feele that it is giuen of loue to thee: otherwayes there is no true pleasure or joy in it: for all true joy is when the loue of God is shed abroad in the harts of men by the holy Spirit Rom. chap. 5. verse 5.

Now what sayes he, We, to wit, I and they who writes with me, thank God, and not that onely, but vve should thank God, Mark it. All offices of thankfulnesse that we can doe are debt and no merite, if thou lost thy lyfe for Gods cause, there is no merite in thy part: all merite and desert is on the part of God, as for thy part it is but debt: and thankes-giuing is a debt we ought to God, not for our selues onely, but we are debt-bound to th••nke God for the graces bestowed on another: and a Pastour is cheeflie bound to thanke God for the graces bestowed on the people. He saies more, alvvayes, not for one time or two, but euer and euer. Thanks-giuing is a debt that should be euer in paying,

euer counting and telling downe; as Paul sayes to the Rom. 13. 8. Pay loue euer: for thanks-giuing is a debt will neuer be pa••de, neither in this world, nor in the world to come. Now he sub∣joynes the cause wherefore he thankes God, that is the argu∣ment of consolation he ministers to them. Because, sayes he, the Lord hes chosen you from all eternitie. Blessed is that bodie that the Lord hes made a choise of Paul in the 2. Tim. 2. chap. 18. 19. vers. when he hes spoken of the defection of some, and that there were some Heretikes namely Humineus and Philetus, thereafter he subjoines a comfort, but, sayes he, the foundation of God standes sure hauing this seate the Lord knovves vvho are his ovvne. Where∣by he strengthens the godly that they shold not be discouraged when they heard of that defection, and his argument is from that solid foundation of their election: euen so here when he hes spo∣ken of this▪ vniuersall defection and effectualnesse of Satan, he ministers this argument of consolation to them, their eternall e∣ternall election. Then the lesson is. The chosen of God they stand fast,* 1.55 they are placed without all danger of defection and falling away, at least finallie, and are not subject to Heresies and errors as are the reprobate, and therefore well is that soule that is ordeined to saluation: for the deuill will neuer haue power to seduce that soule by Heresies. Indeed the soule may be deceiued for a tyme: for this effectualnesse of Satan by the Antichrist is hardlie escaped, euen by the elect, yet they ••tand sure: For a man hauing his saluation standing on this solide foundation, euen the election of God that man shall not altogether fall a∣way, but when he hes beene wandering to and fro for a while and hes slidden, then the hand of the Lord shall pluck him vp againe: and why not? Who is able to shake the foundation of the Lord? Is Satan able to shake that decree of the Lord concerning thy saluation? Men will change and alter mens decrees, but how vvil•• thou get that decree of the Lord altered? No thou canst not. But as God himselfe is vnchangeable, so is the decree of thy saluation. Indeed thou may make the elect of God shudder and shake while he is heere, but as for his saluation it is keept vp in Heauen where the decree is, and therefore it is impossible to shake it. It shall be impossible to shake the man of•• this solide foundation of his election. Againe learne. If it be so as it

is indeede. The Apostle when he would comf••rtmen when he see•• one assault on this side, another on that side, one behinde a∣nother before, he telle•• them, thou art setled on a solid•• founda∣tion, looke to it, lift vp thy eyes to that decree of God. Now if the Apostle 〈◊〉〈◊〉 this kinde of argument,* 1.56 what men are these that teaches, that men should not haue a certaintie o•• their election; while they stand in the midst of Apostasie? Men will say, this is curiositie and presumption, but alas, what comfort canst thou haue except thou bear the decree of thy election in thy bosome? Alas, what joy canst thou haue in thy soule, or how dare thou presume to seeke for mercy or life eternall, if thou hast not this certaintie that tho•• art one chosen of God; if thou knew what this matter meant, as I speake it to thee, thou would neuer rest til thou got some assurance of thy election.

Now in the end of the verse the Apostle showes by what middes the Lord chus••s a man to saluation, 〈…〉〈…〉 Look•• the middes 〈…〉〈…〉 and the faith of the trueth. Marke it▪ The decree of God to saluation, is not without middes; but as he hes ordein••e thee to saluation, so hes he ordeinde thee to passe by such a way•• He sayes not simplie▪ My will is that this 〈◊〉〈◊〉 shall be 〈◊〉〈◊〉, but he sayes.* 1.57 It is my will that this person get lyfe 〈…〉〈…〉 by such a middes, that is by sanctification, and by faith in Ie••us Christ; and therefore as there is a decree of the end, so there is a decree of the middes. Thou art appointed by the decree of God to lyfe, and tho••▪ art likewise appointed to come to that lyfe by middes. There are two middes to come by this life▪ The first is sanctifi∣cation, which is nothing but our regeneration ••rought in vs by the Spirit of God. The second is saith holden in the truth, which is the ground of holines••e that springs out of the hart of him that beleeues in Iesus Christ. S•••• sayes the Apostles Act. ••5▪ 9. Hauing their harts ••urged by faith, so that without faith there can be no holinesse in a man. And all this ciuile fashion of d••ng is doing without faith. Men trowes they doe well enough if they keepe ciuile honestie. I say to thee, it is but a counterfaite doing: for where there is no sanctification in the hart 〈…〉〈…〉 hypocrisie. If the loue of this Gospell and ••aith in it b•• not in the ha••••, all thy doings are but counterfaite▪ and they shall not be a meane to sal∣uation:

for it is true holinesse comming of a true faith in this Gospell, that is a middes of thy saluation. And therefore all o∣ther outward showes, how honest and ciuile that euer they appeare to be, I say to thee, they are no middes to thy saluation, and thou shalt neuer be 〈◊〉〈◊〉 to 〈◊〉〈◊〉 by them, for all is hypo∣crisie, therefore that thy life and forme of actione may d•••• ••hee good to thy saluation, thou must haue this faith in the Gospe••l and trueth of Iesus. If ye will joyne these two together 〈…〉〈…〉 and faith in the trueth of Iesus Christ, thou shalt be saued, and thou shalt goe on in the way of thy saluation to the which thou▪ wert appointed from all eternitie. Ye see then heere further, brethren, before that euer that eternall decree concerning salua∣tion take effect and be put in execution in the world to come, what must be done in this world. This decree must be put to execution in faith and holinesse in this life, first in faith and then in sanctification. Then would thou know how thou shal know the decree of thy saluation? (for there is no decree extant in the counsell of God concerning thy saluation) I will not bid thee runne vp to Heauen rashly▪ but take vp the assurance of that decree in the execution of these mids ere thou come to the end▪ I send you to easie meanes, hast thou faith and holinesse, and perseueres in them, conclude and say with thy self, Lord I thank thee▪ I am of the number of thy chosen, thou hast giuen me the arlespenny of my election, I haue gotten that blessed Spirit of Iesus that seales vp my saluation. I haue gotten faith and holi∣nesse blessed be ••e that hes giuen me these thinges. And so it is not curiositie to be sure of thy saluation, nor it is no temeritie to seeke the certainty of thy election Brethren, there is no doctrine so true, and so good and profitable, but wicked men abuses it and turnes the grace of God into wantonnesse. lipiturians and Libertines whose pleasure is in vncleannesse when once they heare of election, they, will start vp and say, If I be chosen, what matter what I doe? doe what I will and play the wanton as I please, my election stands sure, I must be safe. Vaine man, fye on thee looke▪ what the Apostle sayes, God hes chosen thee to sal∣uation. But how? by these middes, they must haue sanctification that is wrought by the Spirit of God, thou must liue holilie in his sight, and then thou must beleeue, thou must haue faith that

is throgh the trueth of Iesus Christ, or else thou wert neuer cho∣sen. If thou hast not faith, if thou hast not an holy life, no salua∣tion for thee.

Then shortly in the next verse. Hauing spoken of faith, he showes how a man commes by faith, how he gets it. He sayes, vnto the vvhich ye are called. Faith thou is gotten by calling, if a man be not called and cryed on, as it were, with a shout from Heauen, O, the dead bodie will not waken! for if thou be not cry edon, thou wilt not get grace to beleeue, if thou be not cried vpon by the cry of God in his word thou shalt neuer get faith: for faith is kindled vp by the voice of the Euangell. The Lord sayes Iohn 5. 28. 29. The houre shall come, and novv i••, vvhen the dead shall heare the voice of the Sonne of God, and they that heare it shall liue, meaning the dead in sinne. So faith rises by a crye and call, when he sayes come out of that death thou that s••eepest; if thou heare, thou shalt incontinent arise and beleeue. O the power of the voice of God! It is his voice onely that makes the dead soule heare and to beleeue. It is not thy free-will that makes thee to answere; it is the cry of God onely that kindles vp faith in thee, and what meanes vses he to call men by? Euen the Gospell of Iesus Christ, which is the voice of God: For what is the word of God but the voyce of God shouting and crying vpon thee? So calling is by a word and voice. Now, calles he thee by the voyce of the Law? No, long would thou haue lye•• ere thou had an∣swered to the voyce of the Law, the more it cry vpon thee, thou wiltly the longer dead. What is the voice then? The sweet voice of the Gospell of Iesus Christ, when it is tolde to thee that the Sonne of God is incarnate for thy sake, he hes suffered and is risen that thou may get remission of sinnes and life euerlasting: in one word, the speach of the crosse of a dead man, it is the speach that puts life in thee, and so no faith without calling and no calling without the voice of the Gospell, and no life without the voice of the Gospell. Thou shalt neuer see the face of God without thou heare the voice of the Gospell.

Yet marke. He sayes, our Gospell, that is, that I Paul and my fel∣low laborers ministred. Then I aske, what is the mouth out of the which the voice of the Gospell sounds, and by the which the Lord calles the dead man: Euen the mouth of sillie simple men;

and therefore Paul cals it his Gospel. Pauls mouth Peters mouth, and the mouth of all the faithfull ministers are the voice of God to the end of the world calling thee to faith, and therefore doe they call this Gospell their Gospell. The Lord hes so ordeined that without the mouthes of sillie men no voice of God should be heard in the earth. Goe to thy chamber, read as thou wilt, thou shalt nor come to Heauen if thou contemne the mouth of sillie men: for without the voice of sillie men that soundes this Go∣spell there is no voice of God calling thee to faith. And therefore without this base ministrie is no saluation for thee. I say farther, If the mouth of this ministrie whereby the Lord speaks be contemned by thee, there is no faith, no life appointed for thee God hes so bound himself to this ministrie, that if thou con∣temne this ordinance thou shalt neuer see Heauen. He will haue thee safe by a foolish preaching, or else thou shalt neuer see hea∣uen Say not might he not send Angels? No, close thy mouth: for by foolish preaching thou shalt be safe and by no other means. Mark this ye that contemne the preaching of the word of God out of the mouthes of sillie men.

Now in the end of the verse he sets downe another end of this calling, the first end was faith: the other is the participation of the glorie of Heauen in Iesus Christ, all is in Christ, glorie is in him, so thou shalt not get either grace or glorie if thou get not Christ, al∣waies this is an end both of election, and vocation, life euerla∣sting. Election is from all eternitie, vocation is in tyme, and lyfe euerlasting followes as the onely effect and end of both. Now the calling beginnes here, and what other thing is al our preach∣ing but this, come to Iesus Christ the Anchor of your faith and life, and this cry holds 〈◊〉〈◊〉 till Christ Iesus come, and then he will cry out that last cry. Come ye blessed of my Father and inhe∣rite the kingdome prepared for you, and then the chosen shall enter in the participation of that glorie through Christ that neuer shall end. And therefore to this Iesus the Anchor of our life and the caller of vs to life and glory with the Father and holy Spirit we render al praise and honor for now and euermore.

AMEN.

THE NINTH LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 2. vers. 15. 16. 17.

15 Therefore, brethren, ••tand fast, & keep the instructions vvhich ye haue bene laught, either by our vvord, or by our Epistle.

16 Novv the same Iesus Christ our Lord, and our God, ••••en the Father vvhich hath loued vs, and hath 〈◊〉〈◊〉 vs euerlasting consola∣tion and good hope through grace,

17 Comfort you harts, and stablishe you in 〈…〉〈…〉 and good vvorke.

AFTER the Apostle he•• ended that Pro∣phecy of the vniuersall defection from the trueth and faith of Christ Iesus, and of the reueiling and manifesting of the Antichrist, and his power, he doeth three things in the end of this chapter. First he comforts the Thessalonians against this Aposta••ie and defection, assuring them it should not touch them, because they were grounded vpon that stable foundation of the eternall election of God, of the which they had sure tokens and testimonies, the sanctification of the Spirit and faith in the trueth, the calling of God to faith and par∣ticipation of the glory of Iesus Christ▪ Next in the text we have red there are conteined two things. The first is 〈◊〉〈◊〉 exhortation to the Thessalonians to stand and per••euere to the end. The o∣ther is a prayer conceiued by the Apostle to God the Father and to the Lord Iesus, that it would please them first to comfort the

harts of the Thessalonians, next to establish them in euery good word and worke.

Then shortly to come to the text. We haue set downe in the first words an exhortation to the Thessalonians that they should standfast. But first we shall consider how this exhortation fol∣lowes on the doctrine passing before. Therefore, sayes he. Then it must be inferred by a consequent vpon the doctrine precee∣ding. The cause of their standing and perseuerance must be in the text preceding, to wit, their eternal election to saluation, their sanctification, their faith in the trueth of Iesus. their effectuall calling to lyfe euer lasting, and the glorie of Christ: vpon these grounds he inferres this; I herefore, brethren, stand fast: as if he did say, seeing ye are so sure grounded, therefore stand fast on your ground. Then thelesson is, when a man findes in his owne hart that God hes chosen him to saluation from all eternitie, when he findes he hes faith and the Spirite of sanctification, and finds the Lord from Heauen to call on him and to put out his hand as it were, and to take him by the hand againe, and to leade him forwarde to that saluation to the which he hes appoynted him from all eternitie Then though Heauen should fall and all the world goe to ruine, though thousands of men should fall away from the trueth at this tyme, yet it becommes him not once to shudder, or to suffer himselfe once to be shaken in the middes of all confusion, and that not throgh any confidence or strength in himselfe (for then he will be beguilde) but onely through the power of the grace of his God which he hes found in experiēce: ground himself on that ground which we haue Rom. 11. 29. The gifts and calling of God is vvithout repentance, if once the Lord be∣gin to bestow these spirituall blessings, and to call a person to the glory of Christ effectually, Heauen and earth shall goe to∣gether ere that person perish.

Now ere I goe further to the words I would solue a question that may fal out here. Hes not the Apostle euen now before cer∣tified these Thessalonians of their election from al eternitie out of the which it followes necessarly that they are placed out of al danger of finall defection: for it is impossible that they that are elected from all eternity can fall away finallie and perish: how is it then that he exhortes them to stand considering this their

sure election is vnchangeable? I answere shortly. It is true the chosen of God are placed outwith all danger of this defection, vnto the which the reprobate is subject, and it is impossible that they can fall away finallie. indeed they may haue their owne stumblinges and stoppings; but as concerning their finall de∣fection it is a thing vnpossible that they can be subject to it by vertue of their election: for, brethren, so many as are ordeined to life, of necessity they are ordeined to finall perseuerance; if thou be ordeined to life, of necessitie thou must stand fast to the end in some measure: but it is as true on the other part that they that are ordeined to perseuerance they are ordeined to stand by such and such meanes: and of these meanes this is one, exhortation; another is, admonition; another is teaching; another rebuking, (for if need be we should rebuke, euen the chosen of God, and threatten them) yea the prayers also of the Saints and Pastors are meanes to make the chosen to stand fast. And failing these meanes by the which the Lord hes ordeined that they shall per∣seuere, and especiallie if thou contemne these meanes, exhorta∣tion, admonition, rebukes, doctrine, and prayers of the faithfull, thou shalt faile of perseuerance, and failing of perseuerance thou shalt fall finally away. And if thou fall finallie away, thou shalt finde that thou wert neuer one of these that were chosen to life euerlasting. And therefore, brethren, seeing these are the means of God to hold thee vp to the end till he glorifie thee, thou should be glad when thou art admonished exhorted and taught, for they are the tokens to thee of thy election if thou take them in a good part. Beware then that ye contemne not any of these meanes.

Now to goe forward. When he hes exhorted them to stand fast, then immediatly he subjoines (as it were) the definition of this standing what it is. Standfast (sayes he.) What is that? Hold a fast and a sure grip. Whereof? of the doctrine I haue taught you either by vvord or vvrit, stand fast by it. Marke then. Ye see the perseuerance he craues is the perseuerance in the faith, and in the ••ight of the word; the doctrine of Iesus Christ is the light of the world, and perseuerance in knowledge of this word is to hold it fast. To make this plaine. There are two sorts of perse∣uerance. One is the perseuerance in the trueth, in the Gospell,

in the faith of Iesus and in the light,* 1.58 and all these are one. There is another perseuerance, and that is an holy life, well doing, and in a godly conuersation. Marke them both: if ye will compare them together, the first which is perseuerance in faith or in trueth must be the cause of the other, and the other is the neces∣sar effect of it; where perseuerance is in the light of necessitie there is a perseuerance in godlinesse: for a man that perseueres in the light of necessity that man walketh in the hie way to Hea∣uen in his action and maner of liuing, and must goe the direct way to saluation; but once take away the light, and let him re∣ject and contemne the light and veritie of Christs Gospell, he shall not goe one stop rightlie, but he shall decline from the hie way. Take the Gospell and the light of Christ out of his eyes and hart, he shall neuer do one right action, he may seeme to be good and haue a faire outward showe, and his words may seeme glistring, so that he shall not seeme to be a murtherer, a theefe, or an harlot: but if the Gospel be out of his hart, all is but hypocri∣sie, and there is nothing in his hand that pleases God, all is abo∣mination, and his rewarde for all his faire doing shall be with the hypocrites in Hell. So let not man pleasure himselfe in his doing, if his eye be not set on Iesus Christ shining in the Gospel: If he walke not in the light of Iesus Christ, he is in the wrong way when he thinkes he is in the rightest way. Lord giue men this grace that when they think they stand, they may grip to this light of te Gospell.

Yet to marke more narrowly these wordes. Keepe, sayes he, hold a grip and stand fast. How shall I stand? By keeping of a grip, no standing for man but by a gripping, if thou let thy grip go fall shalt thou. Now what shall they grip? Doctrine, keepe light, the best thing in the world is to keepe knowledge. There is no standing for men, except by keeping light and knowledge. Yet what doctrine is this he willes them to keepe? He sayes, vvhich I haue deliuered and teached you. There is no standing but by gripping of doctrine. And what a doctrine? Euen the doctrin of the Apostles, grip to it onely: For grip as fast as thou wilt to the traditions and vanities of men they will not all make thee stand: for there is no standing but by gripping of the doctrine of the Apostles, Paul, Peter, and the rest of them, there is no standing

but on the foundation of the Prophets and Apostles. Paul writing to the Ephes. 2. 20. speakes of their building, Being builded, sayes he, vpon the foundation of the Prophets and Apostles. Thou shalt neuer be builded on Iesus Christ, if thou be not buil∣ded vpon the doctrine of the Prophets and Apostles, and if that be not, then there is no saluation for thee, goe to Spaine, goe to Rome as thou wilt, thou hast noght ado with Iesus Christ if thou stand not grounded on the doctrine of the Prophets and Apo∣stles. Then would ye see what ye call true perseuerance in faith?* 1.59 Euen that is true perseuerance that is in the doctrine of the Prophets and Apostles onely, and no more, and no lesse. Then what is Apostasie that is contrare to perseuerance? If per∣seuerance be in keeping of the doctrine of the Apostles, then that is Apostasie when thou falles away from their doctrin. No, brethren, the falling away from that Roman Antichrist is no A∣postasie. The Lord at his comming in that great day shall ju∣stifie this, and shall judge that Church to be a false and an adul∣terous Apostatike Church, and whoeuer joines with it if they repent not, shall be adjudged that day to damnation; and they that departs from it and stickes to the doctrine of the Prophets and Apostles shall be judged to be the holy ones of God.

Now followes in the end of the verse two sortes of teaching of them, that the Apostle vsed. The first is by word, when he spoke to them face to face. The other is by his Epistle. The les∣son is easie. Men are taught aswell by writ as word, all teach∣ing is not tied to the personall presence of men. No, men are as surely taught by writ as by word. And seeing it hes pleased the Lord to showe this mercy on vs that the writtes of the Apostles are comde in our hands, which are read in your audience, there∣fore we haue Paul to be a teacher to vs aswell as the Thessalo∣nians had. Therefore conclude surely that it is not so much this Minister or that Minister teaches you, as it is the Apostle Paul and Christ Iesus in him: for euery Minister is not so guyded as he was the ministers may erre and hes erred, but the Apostles could not erre: for they were immediatly called of Iesus Christ, and were in their writting direct fully by the holy Spirit. There∣fore think that ye haue the Apostle Paul and the rest to be your teachers, and as for a Minister if he goe a stray breadth off that

ground of the Apostles, he teaches false doctrine; and so the sur∣est teachers that we haue are the olde Prophets and Apostles that cannot erre. Thinke it not a small mercy that the Lord hes made their writs to come to vs; and no doubt Christ when he tooke good-night of the Apostles had respect to this. Matt. 28. chap. 19. vers. Goe your vvay and teach all nations, baptizing them in the name of the Father, of the Sonne, and the holy Ghost, and loe I am vvith you vntill the end of the vvorld: as he would say, ye in a ma∣ner shall bide and liue till I come againe, if not in your persons, yet in your writte, and I shall accompanie your writte, as I did accompany your persons in the world: and surely the Spirit of Christ accompanies this same writ and word as euer he did their dresence on earth.

Now I will answere one doubt that he ere occurres before I go forward. Ye that hes red any thing knowes that the aduersars preases to make aduantage of this place, keepe that that I haue taught you by word or writ: Then cry they out traditions, tra∣ditions. The Apostles, say they, hes left traditions besides their writs, verities vnwritten, and therefore as great credite should be giuen to them as to the written verity, and they should be re∣ceiued with as great reuerence as their writs. Brethren, it is true the words importes a diuersity, but if ye will looke well about you ye shall find that there is no diuersity in the matter and sub∣stance, but onely in the maner and forme of teaching: as if he should haue said, Keep that which I haue teached you either by word or writ, which is all one thing: for that which I spoke I wrote, and that which I wrote I spok; this is certaine. But giuing this to them, supponing the Apostle had spoken something which he had not written at this time, what is it to the purpose? Ergo wrote he i•• not afterward? Supponing the Apostle had not written this whole doctrine to the Thessalonians, yet wrote he it not to the Romans, Ephesians, &c? and in one word, the Apo∣stle spoke nothing by mouth which he registred not in writte. The same doctrine he spoke by mouth, the same he left in regi∣ster in writ to be red by the world.

Now then to return to the matter. When he hes ended the ex∣hortation he subjoines prayer, and the same perseuerance he ex∣horted them to, he begs to them frō the hands of God. Brethrē, al

exhortation,* 1.60 all this doctrine and preaching, all preceptes and admonitions are but winde and vaine voyces shal sounds in the eare and goes not to the hart▪ except with the word the Lord concur by his spirit If the Lord by his power and spirit inward∣ly moue not the hart and affections of men all is but vanity and winde. Now the meane ye see to get the Spirit to the preaching and hearing of the word, is prayer. And therefore take the les∣son. A man should neuer preach nor heare preaching but the eie of his soule should be lifted vp to him that is able onely to giue the power and increase: In preaching the Minister should be begging power, and the people praying and saying, Lord as this is thy word, which is thy power vnto saluation, so by thy Spirit make it powerfull in me. If thy eye be on the man, and thy hart be not lifted vp to God, thou shalt goe as empty home as thou came abroad. Therefore set thy eye and hart on him who is only able to giue power to thy life, and vpon him who giues only con¦solation when thou hast need, and finally on him that giues sal∣uation to all that beleues aright, to wit, the Lord Iesus: for with∣out him there is no grace to be bestowed on man, be what he wil. Prayer is the meane to get the presence of the Spirit concurring with the word: for the word, without grace and power be giuen to it to open the hart, is powerfull to close the hart. The Gospell is an instrument to obdure thy hart, if it be heard without praier to God and presence of his Spirit. Therefore pray that in hear∣ing ye may vnderstand, and that ye may walke according to the knowledge thereof.

Now then to come to the wordes. There are three thinges in this prayer. First, the persons to whom it is directed: The second is the arguments whereby he will assure the Thessalonians that the praier shal be granted to them. And the last is, the things that he prayes for to them. To come to the persons, I pray, sayes he, the Lord Iesus Christ. He names him first, for the sweetnesse of grace he had found in him euer since first he knew him; his soule was so filled with the swetnes of Christ that in nothing he could forget him, neither in his praier nor exhortations to others, as e∣uery one that is touched with such a feeling of Christ will doe: Know ye not this ye that make a glorious profession of Christ? 〈◊〉〈◊〉 is thee that euer took the profession of Christ in thy mouth

if thou find not a sweetnes of his grace towards thee in thy hart; if thou finde it, thou wilt neuer speake of any matter concerning grace and saluation but Iesus Christ shall be first in thy mouth. Next he commes to the Father, and he sayes, and God our Father▪ There then the two persons which are the two fountaines of all grace that comes to mā in the world. Mark here a double honor giuen to Christ. First he is joined with the Father as a fontaine of all grace, and next he is first named: for he sayes, I pray the Lord Iesus: and then he sayes, and God our Father. He puts the Father in the second rowme,* 1.61 albeit in other places he puts God the father in the first rowme, as ye may finde in all his salutations. Now what must followe on this? Euen this, that Iesus Christ is very God, as he is very man, coessential of the same nature with God, coequall, of the same dignity and majestie with the Father, and coeternall with him; if this were not, he could not haue giuen him such a style without blasphemy against God. The olde He∣retikes thought they got a great aduantage of such places of the Scripture that placed the Father in the first rowme, to conclude that Iesus Christ was not onely inferior, but far vnequall to God the Father, and especially they gather it out of these wordes, I baptise thee in the name of the Father, and of the Son, &c. Ergo, say they, the Sonne is inferiour. But looke here and ye will finde that Christ is named in the first rowme. That olde doctor Chry∣sostome▪ when he hes reasoned against this fond opinion, at last he concludes. They are equall in eternitie, dignitie and in euerie thing, that is, or may be called truely God. Indeed the Father is the first person, but that makes not that the Father is aboue the Sonne; for there is equalitie in dignity and essence, and therefore he whiles puts the one before the other, and that not in respect of any supremacy, but to testifie that Iesus Christ our Sauior and the Father is one, and equall in euery respect.

Now to come to the argumentes which are not set downe so much to mooue God▪ as to assure the Thessalonians that the thinges shall be granted that he craues for them▪ The arguments are from the effects of God. First, Who hes loued vs. Secondly, vvho hes giuen vs euerlasting consolation: And the last, who hes giuen vs good hope, and all throgh grace and mercy, contrare vnto our de∣seruing. Marke, bethren, a generall. He bringes these Thessa∣lonians

to remembrance of these graces of God bestowed on them before,* 1.62 to assure them, the Lord wil grant them these be∣nefits he praies for to them. When God begins to show his mer∣cy on men, or, wemen, and in Iesus Christ to powre out his bles∣sings vpon them, he giues, as it were, an obligation subscriued with his own hand, I shall be with you for euer, neuer man bond himself as the Lord binds himselfe: from once he begin to deale mercifully with vs, if he begin once to giue vs faith in Iesus christ and to minister that inward consolation, and to giue vs hope of life euerlasting, in so doing he giues vs an obligation that that mercy shall continue with vs for euer. Therefore mark the gra∣ces of God giuen to thee and neuer forget them: for they vvill hold thee vp. That God that hes comforted thee once shal com∣fort thee for euer: He is not like man, I am, sayes he, Iehoua, not changeable; and therefore, ground thy hart on that vnchangable∣nes of God. For, he, who hes once begunne with thee to giue thee mercy, assure thy self, he shal not leaue thee. How was Dauid and the godly of olde, holden vp, but, by this same obligation? Would euer any of the olde fathers haue stood without this? No. There only prop & vp-hold was the experience of the mercy of God once showne on them, and diligently remembred by them.

Now, to come to the particulare. Who hes loued vs, not as a Cre∣ator does a creature,* 1.63 but, as the father does the son, that is an high∣er degree of loue; for, he called him Father, immediatly before, then, he subjoines, he loued vs. Brethren, would ye come to the thinges we haue of God, throgh Christ? The first is grace, mercy, and free fauour: He is bound to no creature, but, what euer he giues, he giues it freely. The first blessing, that God bestowes on man on earth, and the first effect of grace and of his free fauor, is loue (this loue is giuen to make the creature to powr out, as it wer, the hart on his Creator againe) He hes loued vs, ere euer we wer, of this loue proceeds eternal election, as ye may read, in sun∣dry places of the new Testament. This loue stayes not here, but, after, he bringes vs in the world at his owne appointed tyme, he makes the loue, that was in his hart, before all tyme towardes vs, to break out, and he sheds it abroad, in our harts. And the first ef∣fect of it is our effectuall calling. He will say, Come hither out of the foule pollution of the world, and I wil exceme thee from the

damnable end of the world, and so, from thence forth, mercy hes no end, but, from calling he proceeds to justification; from justification, to regeneration; and last, to glorification. So, the first thing God giues thee, is his hart and harty loue. He will not giue thee any of these blessinges, that are in Iesus Christ, vntill with them he giue thee his hart: He is not like man who will giue thee a faire countenance alone, and will take no further thought what become of thee, but God will giue thee his hart, as the first gift, and giuing thee his hart, what can he deny thee? When he hes giuen thee his hart, can he deny thee life? And therefore, Rom. 5. 5. it is said, that, the loue of God is shed abroad in vs, by his holy Spirit. Now, as he embraces vs with loue, Lord if we could meete him with halfe loue againe. We cannot loue him, except he loue vs first. 1. Iohn 4. 19. There is none that loues him, but he that hes the sense of Gods loue in his hart furnished by the Spi∣rit of God. O, the joy and consolation in the hart, when it findes the Lords hart powred out on it! And without this sense of Gods loue towardes thee, fy on thee, if thou wert a king for all thy kingdomes, if thou wert ruler ouer all, fy on thy glorie and pleasure: for, all the things vnder Heauen may well minister to thee a false joy and peace in thy hart, but they shall neuer giue thee the true joy: for there is no true joy but through the sense of the loue of God in thy hart. So there is the first gift and argu∣ment whereby he assure▪ these Thessalonians that the thinges he askes for them shall be graunted to them without all doubt.

The next argument is, And hes giuen vs consolation eternall. In this word he summes vp all the blessinges giuen to man in Iesus Christ in tyme,* 1.64 our effectuall calling, our justification through his righteousnesse, forgiuenesse of sinnes, and an acceptation in his fauor, our sanctification by his Spirit, the resurrection of the bodie, and life eternal in glorie: al these we haue in him to whom Paul maks this prayer. So all the blessinges of God commes and meetes in the hart of man as in a centre: they end all in consola∣tion, our effectual calling ends in consolation, our justifying ends in consolation. Therefore, sayes Paul, Rom 5. 1. Being iustified by faith vve haue peace tovvard God. Then in one word. As all bles∣sing beginnes at the hart of God, and at that loue he powres our on vs, so al blessing ends in our hart. The beginning is Gods, the

end is ours, and our end is this, that peace that passes all vnder∣standing: This loue of God is as a floode through the which slowes downe all these blessinges bestowed on vs which are as as many springs and conduits comming from that great and vn∣speakable loue of God and entering once in vpon our harts wakens vp an infinite and vnspeakable joy in vs: For from once▪ that wa••e•• of the loue of God touch the hart, there flowes such a consolation as is vnspeakable. The Lord of Heauen giue euery one earnestnesse to seeke this consolation: for it is the arlespenny of these euerlasting joyes which once we shall haue in Heauen throgh Iesus Christ. He calles it eternall, because it is a fontaine that neuer is stopped, it neuer goes dry, but euer runnes, when the fountaine euer ••••mes the riuer that runnes from it will neuer goe dry. And therefore when that fountaine of loue in the hart of God commes in thy hart, thy consolation must laste for euer, his loue running down in thy hart makes thy joy euerlasting. The thinges of this world when thou gettest them will waken vp some joy in thy hart, but that joy which thou hast the day thou wilt want to morrow, for it is not per∣manent: but as for that joy which proceeds of the loue of God, it hes no end, it is eternall; and therefore they that will seeke consolation in Iesus shal neuer haue an end of joy. Indeed some∣tymes this our joy seemes to be troubled heere, because it is compassed with many crosses and afflictions, but the Lord from tyme to tyme makes our joy sensible, and wakens it vp in vs, and when thou shalt be in Heauen thou shalt haue an endles conso∣lation without any vicissitude or alteration for euer. Seek then I pray you for this loue of God, as ye wold be euerlastinglie bles∣sed with this joy vnalterable.

Now, the third benefite is good hope. He calles it good, because it is of the best thing,* 1.65 that euer was, that is, it is of that cheefe felicitie: for, vvhat is it vve hope for? Euen, that consumma∣tion of our cheefe and euerlasting felicitie vvith our God vve hope for that possession of the glorie of our Lord Iesus, and therefore, it is not vvithout reason, that, it is called good hope. Wherefrom flowes it? Euen, as consolation flowes from loue, so, hope flowes from consolation, Rom. 15. 4. and consolation is as an arlespenny, that, God puttes in thy hand, that thou shalt

get thē full payment of the whole summe. And therefore, it wa∣kens vp thy hart to hope, so, that when I get a peece of consola∣tion, I am induced to hope certainely, that, that Lord, that hes gi∣uen me that arlespenny shal not leaue me, till he fil my hart with the fulnesse of consolation: for, the saciety: and full contentment is not, till we see Christ face to face, and vntill this tyme we must liue by hope.

In end, he sayes, all these thinges are by grace. Loue is by grace, consolation is by grace, hope is by grace, that is, of the free fauour of God, without any desert, or, merite, on mans part. And it is vvell vvith vs, that it is no•• so, that all is of free grace, vvithout out merite: for, if any blessing of God hang vpon a mans merite, vpon his doing and deseruing, alas, vveak vvould this ground be, and there vvould not be one day, but vve should fall from the grace. If it 〈◊〉〈◊〉 depended on me, I vvould lose it euerie moment of the day: So, the ground of thi•• suretie and stabilitie of Gods blessinges is onely in God, euen, his free grace and loue. When the Lord regardes thee, not for ought, that is in thee, but lookes to himselfe, then, thou hast stedfastnesse by the grace of God, as ye may collect of the 4. chap. to the Rom. verse 16. Therefore, it is by faith, that it might come by grace▪ and the promise might be sure, to all the seede. If the inheritance hang vpon thy stinking vvorkes (for, thou fylest the vvorkes of the holy Spirit in thee) thou shouldst neuer see Heauen: And thou, that vvilt stick by such a ground, and say, Heauen and saluation depends on thy vvorks, thou shalt find thy selfe frustrate, in that day, and shall not attaine, to that inheritance, that, thou looked for: for, there is no blessing of God in Christ, but that, that hangs vpon the free fauor and mercy of God to vs, in Iesus Christ. All the vvorld shall not louse this ground.

In the last verse, vve haue the thinges he prayes for, to these Thessalonians: I pray the Lord Iesus Christ and God, euen, our Father, that they would comfort your harts. The next, establishe you in euerie vvord of the trueth and euerie good vvorke.* 1.66 These are the tvvo thinges he prayes for, consolation and perseuerance in well doing. Hes he not said before, that, God the father had giuen them eternall consolation, what is the crause, then, he praies for it, as though they had not gotten it? He sayes, he hes giuen vs eter∣nall

consolation, and now he sayes, I pray the Lord Iesus that he would comfort you. How can these two stand? Mark, brethren, This he sayes, to tell vs that consolation is gotten by praier, look the necessity of prayer. If there be no prayer at no tyme, there is no consolation; that man that cannot pray to God and beg comfort at his hand, that manifest neuer spirituall consolation in his hart. Goe to experience. I pose thee in thy conscience, felt thou euer comfort without prayer? No, if there be not prayer to God, thou shalt haue no comfort: and more, if there be not continuance in prayer, thou shalt get no continuance in conso∣lation: Leauest thou off prayer, looke whether consolation will leaue thy hart, or, not▪ Leauest thou off, in prayer to meditate on Iesus Christ, I pose the, whether the consolation in the hart leaues thee, or, not? Againe, striuest thou to keepe that presence of Iesus Christ, by prayer, and in all thy exercises, castes a blenke to Iesus Christ, (be not so exercised, that thou forget Iesus Christ) hast thou thy eyes euer on Iesus, by prayer and meditation, wilt thou not finde a joy and swetnes in thy hart, such, as thou cannot be a∣ble to expres? Againe, when thou art so fixt on the things in this world, yea euen in thy lawfull exercise (for, in thy lownry, thou cannot haue an eye to God) that thou cannot get a peece of thy hart to God, it may be that thou haue a carnall and false joy: but, true joy and comfort hast thou not. Well, then, brethren, that peace and consolation flowes of prayer and earnest meditation in Iesus. Therefore, as the Apostle sayes, Philip. 4. 6. 7. Be not so∣list for any thing, but in euerything▪ let thy requests be shovven forth to God and that, by all maner of prayer and supplication; and suppo∣ning thou get not the wordly releefe. I shall tell thee, what thou shalt finde, the peace of God▪ that passes all vnderstanding shall stand about thee, as a guard, and what lakest thou, if thou hast that peace and tranquillity of thy soule? And what hast thou, if thou lakest this peace? Now, fy on al, if thou lake this guarde of Gods peace, if thou wert a king, or, Monarch, abounding in riches, pleasure and honour, what shall all auaile thee? So, he drawes consolation, from God, by prayer. And as it is sure, that, euery thing, that liues, hes the being and continuance of God. So, it is as sure, that, that person that is disposed to pray keepes and shall keepe the com∣fortable presence and peace of God, that passes all vnderstan∣ding.

Therefore, the Lord dispose our harts to pray, that by prai∣er, we may keepe some meditation and presence of Iesus Christ in our harts. Kings will leaue their kingdomes; Lords, their lord∣shippes, and euerie man will leaue this world and all, that is vvithin it; but, vvoe to that man, vvhom God leaues, when the world leaues him.

The next thing he prayes for, is, that, the Lord would establish them,* 1.67 as we say, settle them, and make them firme and stable, not changing and wagging, as the busse wagges, and so, incon∣stant in their religion, but, that they be settled. Ye heard, wherein stood our perseuerance. It stood in holding a fast grippe of the Apostles doctrine, the trueth of God. Now, here, I finde more, He prayes to God and Iesus Christ, that, they would establishe them, that is, hold a grippe of them. So, that, in our perseuering, there must be two things, of necessitie. The one, is, thy hand must be festned, or, else, thou wilt fall: for, there was neuer one, that had not his hart festned vpon the trueth of Iesus Christ, by hol∣ding a grip of it, but he fell downe to Hell. The other thing. The Lord must hold a grippe of thee, or, else, thou cannot be able to keepe thy grip; so, thou must grippe and God must grip thee; thou must stand on a fundation, which is Iesus Christ, and the Lord God himself must hold thee on thy fundation: for, other∣wise, thy feet will slip off the ground: So, euer say, Lord, hold me on this ground and fundation, or, else, I wil not be able to stand one moment.

Now, then, to come to the fundations, whereon we must stand, and whereon the Lord must establish vs: they are these, first, euerie vvord of this trueth: and next, euerie good vvorke. Ye may see, there are two fundations heere, whereon thou must stand: for, he that would stand to the end, must haue his feete set a spar-waies, he must not stand on a slippery place, nor on one foote onely, but, he must haue a sure ground, and must stand on both his feete, and euery foot must haue the own ground-stone to stand on, and the first ground is the Gospell of Iesus Christ. Therefore, first, lift thy right foot and set it on the trueth of God, the Gospell of Iesus. The next ground is holinesse of life and good works flowing from the former; then, take thy left foote and set it on holinesse of lyfe and euery good worke, and then,

both thy feete stands sure. I shal make this plaine. There are two things in man, the hart and the hand. The man, that would stand, must haue hart and hand both fastned. The hart must be first fastned and locked on the Gospell of Christ Iesus, and that, by the lock and bond of faith; and next, the hand must be fastned too, and it must grip first to euerie good turne; thinke it not e∣neugh, to haue thy hart exercised. If thy hand be idle, or, doing e∣uill: (for, if thy hand be not well exercised, it shall be doing euil) keepe these two fast then, thy hart, on the word of God, and thy hand on euery good worke, and then, firmely shalt thou stand. These two are so joyned together, that, they cannot be seuered: for, if thou six thy hart on the Gospell of Iesus Christ, of neces∣sity thy hand shall be exercised in well doing; keepst thou one of them, thou keepst both; losest thou one of these two, thou lo∣sest both: for, it shall passe thy power to haue a good turne in thy hand, if thou want the Gospell of Christ Iesus in thy hart. As, by the contrare, hant euill doing, and then, come to heare the Gospell, in despyte of thy hart, thou shalt not get the Gospell within thy hart, but, thou shalt want Christ. Therefore, as thou would keepe one, keepe both, and striue to fasten thy hart and hand on both, and I shall assure thee, in the name of Iesus Christ, that, he wil hold his hand to thee, and stand shalt thou fast to the end, vntill thou be put out of all danger: For, when once thou art brought to the mark, and comes to the rinkes end, then, thou shalt be out of all feare and danger: For, there is no defection in Heauen, no falling, nor, stumbling there: but, an euerlasting sta∣bilitie, when this mirrour is away, and we shal see our Saui∣our Iesus, face to face. Therefore, as the Apostle praies for stabilities, to these Thessalonians; Euen so, I be∣seech Iesus Christ and God the father, to keepe vs on this solide foundation for euer and e∣uer: and let euery one of you pray for the same, in the name of Iesus. To whom, with the Father and holy Spirit, be all praise and honour.

A∣MEN.

THE TENTH LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 3. vers. 1. 2. 3.

1 FVrthermore, brethren, pray for vs, that the vvord of the Lord may haue free passage, and be glorified euen as it is vvith you.

2 And that vve may be deliuered from vnreasonable and euill men: for, all men haue not faith.

3 But, the Lord is faithfull, vvhich vvill stablish you, and keepe you from euill.

THE Apostle (brethren) hes comfor∣ted these Thessalonians against the af∣flictiones and persecutiones which they vnderlay for the present: He hes instru∣cted and informed them concerning the second cōming of the Lord Iesus Christ, showing to them that his comming shold not be so soone and sudden as the false teachers preased to perswade them; but before his second com∣ming there should interueene a great thing, to wit, an vniuersall apostasie and falling away from the faith of Iesus Christ, which should take a long tyme in growing and in the decaying, and so ere the Lord should returne it should be a long tyme. Thereafter he comforts them against this Apostasie, the comming and re∣ueiling of the Antichrist, that notwithstanding of this they shold stand fast vnchanged or put off the ground of their faith; for the Lord that had begun his work in them, should hold them vp &

establish them to the end. Yet he exhorts them to stand, and be carefull of it: for a sleeping man will not stand: the Lord hes not appointed standing for a slouthfull man; negligent bodies must of necessitie fall. But as he hes appointed standing to his owne, so he hes appointed them to be carefull of it, and to vse meanes to procure their standing. And therefore he falles out in prayer, and beseeches God the father and the Lord Iesus Christ that he would hold vp this people, and comfort them.

Now shortly to come to the text red. In this last chapter we haue the last part of the Epistle, wherein the Apostle giues out admonitions and preceptes concerning good maners and a chri∣stian behauiour: for a bare knowledge of Christ, a pretended faith, a profession outward is nothing worth, except that a man that sayes he hes faith in his hart, can testifie it in his doing be∣fore the world, God counts not of it. Now the first admonition concernes prayer: for it is one of the chief dueties that the Lord craues of man, and it is a duetie of the first Table whereby the Lord is honoured. Therefore the Apostle begins his admoni∣tion at prayer, and desires them to pray: and because immediatly before he prayed for them, therefore he desires them to recom∣pence him in that part, that they should doe a mutuall duety to him, to pray for him and Syluanus. Ere I goe further marke the lessone. Euen as all dueties and offices among Christian men should be mutuall: (for he that does a good turne to another, should receiue a good turne of another; he that loues thee should be loued againe of thee.) Euen so there is a mutual duety craued in praying. If one prayes to God for another, that other is bound to pray for his well againe, and especially this duetie is craued betweene Pastor and people. The Pastor should pray for the people, and the people should pray for the Pastor. The Pastor should begin, the people should follow the example of the Pastor: for the people is bound to recompence the good doing of the Pastor; for the whole duetie of the people to the Pastor is called a recompence, as the duety of the childe to his parent is but a recompence for the good deeds receiued of the parent. It is euen so with the people and the Pastor: All that the people does to the Pastor is but a recompence. 2. Cor. 6. 13. he sayes, As children I speake to you, I 〈◊〉〈◊〉 a recomtence: there is no∣thing

I craue of you but a recompence, onely rander a duety for that I haue done to you.

Now to come to the words. Pray for vs, saies he, brethren. There are two things in the words following,* 1.68 in respect of which they should pray for Paul, Syluanus, and Timotheiu. First, he desires them to pray, in respect of that Gospell that was concredite vn∣to them: Then againe, he desires them to pray for him in respect of their persons. Marke then the order. When he desires that they should pray for him, he desires not first that they should pray for the good estate of his person, but to pray for him in re∣spect of that commission he had of the Gospel of the Lord Iesus concredite to him, and so he desires them rather to pray for the Gospel then for himself. The lesson is easy. A pastor or preacher after the example of Paul is bound to care for the Gospell more nor for his own life. Then after the Gospell let him come on and care for his person. But marke this, that his care of his person be for the Gospels sake. Brethren, the Gospell of Christ is not or∣deined for the Minister or Prophet, nor for the Apostle or Pa∣stor, what euer he be, to be a seruant to him, that he may make his vantage by it, to seeke himselfe by it; but the Minister is ordei∣ned for the Gospell to be a seruant to it: for the Gospell is an hundreth thousand times worthier then he, if he were the best preacher that euer spoke. Therefore that man must sin greatly in the heighest degree that will teach the Gospell, not so much for the Gospels sake, as for his owne sake, that by it he may en∣tertaine his dignitie and lyfe. It is true indeede, the Minister should liue by the Gospell, and should be entertained by it, yet his liuing should not be the end of his preaching, but his preach∣ing should be the end vvherefore he should desire to breath, eate, and liue.

Againe to come to the words. That the vvord of the Lord may haue a free passage, and be glorified. Concerning the word of God he desires two thinges. The first, is, that, it may run through the world, and haue a free passage in running. The next, is, that it may be glorified. The first is lesse then the other, to wit, to run, to haue a course: The next is greater, to be glorified in run∣ning, that is to say, in running to be povverfull, to be mightie and effectuall in the hearts of the hearers, to turne them to

God, and to reforme and renue them according to the Image of God; and so, consequently, to be glorified in the sight of the world. To make this more plaine. There are two sortes of the running of the Gospell. There is one sort, when it runnes onely through the mouthes and eares of men, and no further, when there is nothing but a bare hearing and speaking of it. There is another sort, when it runnes through the harts of men, that is, when in her course she is powerfull in the harts, to worke a true faith in them, working sanctification, an altering and changing of the soule, and reforming the harts of men, and conforming them to the Image of God. As concerning the first, she gets no glorie, nor honor, but she is rather stayned by it. As to the other, she runnes with glory and majestie, and she is caried throgh the world, like a glorious Queene, and is magnified by men and An∣gels. Now among whom is she glorified, and among whom is she defamed? When she is powerfull in men to sanctification, there she is glorified; who euer liues holily glorifies the Gospel; and when men hes nothing but a bare word of it, and liues li∣centiously and wickedly, then the Gospell is defamed and sha∣med by these men, as the Apostle witnesses, Rom. 2. 24. out of the 52. of Esay. For your sakes, sayes he, my name is blasphemed a∣mong the nations all the day long. Then they who liues a life con∣trare to the Gospell of Iesus, they shame the Gospell, and there∣fore, in the world to come they shall receiue shame, for shaming of the Gospell.

In the end of the verse, he sayes, as it is vvith you. To moue them to this purpose to pray for him, or rather for the Gospell, he brings in their own example and experience. Thessalonians. I wish you not to pray for another thing but that ye haue expe∣rimented your selues; see whether or not the Gospell be glori∣fied among you? yea it is glorified. Ye are not bare professors of it: then are ye not bound to pray the Lord to communicate to other that grace that is bestowed on you? So they who findes the Gospell glorified in themselues, and findes her powerfull in their harts to a sanctified lyfe, are bound to wish and craue this blessing to euery soule. if it were possible. Wherefore shall I haue a grace if I pray not to God to communicate that grace to another? Wherefore should I enter in Heauen and not put out

my hand to helpe others to that kingdome, if it be possible? Wherefore should I not pray, thy kingdome come? which is no∣thing in effect, but, Lord, open Heauen to thy people, and let many enter in, that thou may be glorified. And it is most certaine, that,* 1.69 if a man haue entered himselfe in Heauen, he will not inuy to haue others with him; but he will stryue to make rowme, if it were to all the world, that they may enter in. He will not be like the Pharisies that will not enter in Heauen themselues, nei∣ther yet will let others enter in it. A man that is once in the light he would haue all in the light. As a man that is in darknesse would haue all in darknesse with him.

Now in the next verse he desires them to pray for his owne person, and for the rest of his fellow-laborers, that they may be deliuered from vnreasonable and euill men. Marke something be∣fore we enter in the words. Ye see the next care is of himselfe, that he may be fred from his enemies. The thing that man shold care for next after the Gospell that worthy thing, should be, the person of the men that caries this Gospell before the world: for when she runnes, she is borne vp in the harts and mouthes of men: so next her selfe, there should be a special care had of them that beares that glorious Queene, that they that sees her may be safe. Next that Heauenly treasure the Gospell, that is, the vnsearchable riches of Iesus Christ, care (I say) should be had of the laime vessell, wherein it is contained. 2. Cor. 4. 7. A man is but a laime vessell, wherein the Lord puts so rich a treasure. But wherefore should there be a care of him? Euen for the trea∣sures sake, for that pretious things sake. The person himselfe or the Minister is bound to care for his owne person in respect of the treasure: And the people to whom he distributes so preti∣ous a treasure, is bound, as euer any man was bound to any thing to haue a speciall care of the person of the Pastor for the trea∣sures sake: for if he haue this treasure, they will get more good of him, nor he will get by any benefite in this world that they can bestow on him. God himselfe for his treasures sake, ere he suffer the vessell to be broken,* 1.70 he will mingle Heauen and earth together, and stupifie the world with wonders, and by wonders he will worke the deliuery of the man in whom he hes put his treasure: so long as he hes adoe with him for the dispersing and

distributing of his treasure, for the saluation of men, Heauen and earth shall goe together ere that man perish. Was not Peter ca∣sten in a strate prison, were there not watches within and watch∣es without, was not the doore locked, was he not in irons? (Act. 12.) and yet in the night an Angell is sent from Heauen, and he commes in the house with an exceeding light, and calles vpon Peter, and bids him rise, he shakes off his fetters, the doores are made open, and all without doing of any man, the watches per∣ceiues not, Peter escapes. Wherefore does he this? Peter vvas a vessell in the which the Lord had his treasure. This vessell was not yet emptied of the treasure. The Lords worke was yet in Peters hand: but as soone as Peter had finished his worke he suf∣fered him to die without much adoe: so did he with Paul: for albeit oft-tymes before wonderfully he deliuered him, yet when he hes done his worke with him, the Lord let him goe his way, and suffer without any miracle. So long as the Lord hes ought adoe with any man, all the world shall not be able to to beat him off his seete, he hes such a care of him Now to end this, I dare say and affirme, they that hes no care of the persons of men whom the Lord vses to be his mouth, to preach this his Gospell, that they had neuer care of the Gospell it selfe. If thou hast no care of the preacher, praise the Gospell as thou wilt, thou art an enemy to the Gospell. He that would breake the vessell he would scat∣ter all the riches of Iesus Christ that is in that vessell, that is, he would make a lose of the glorious riches of the Gospell. There∣fore vvhen ye haue adoe vvith this base ministrie it is not vvith men that ye haue to doe, but vvith the treasures of Heauen and vnsearchable riches of God. Lord if men novv vvould once consider this.

Now to the words. Pray for me, sayes he, and my fellow-labo∣rers. And wherefore that we may be deliuered in our owne per∣son, was he in any danger at this tyme, wherefore he craues their prayer? Appearandly he was in his journey towards Ierusalem, and so he was to go among as many Tygers, Lyons and Wolfes, as he found in experience: and out of the way as he was in his journey he craues that they would pray for him: Ye will say, got he not fore-warnings eneugh, that nothing was abiding him but bondes at Ierusalem? Yes Agabus tolde him that, Act. 21. 11.

Then what needed him to desire the Thessalonians to pray a∣gainst that, that of necessity behoued to come, and he must proue in deed, bondes was prophecyed, and bonds he got: persecution was prophecyed, and persecution he suffred. Brethren, I am not of that mynd that he desired them to pray that he shold be alto∣gether fr•• of the crosse and affliction: for it is not lawful for a Pa∣stor or any other man to pray that he be burdened with no crosse. What saies he to Timothie. 2. Tim. 1. 8. Be not ashamed of my bonds, but be thou partaker of the afflictions of the Gospel, &c. It is not lawfull to a Pastor to go sleeping throgh the world, and none to crosse his way; for a faithful Pastor cannot be without either one crosse or other. Thē what a deliuery is this that he desires them to pray for? Euen that being vnder crosses, the Lord so long as he had adoe with him would deliuer him and set him free, and so it is lawfull for one lying vnder persecution for the Gospels sake to pray for such a deliuerance, so long as the Lord hes a worke to do with him yea, and he is bound to pray that he may be victori∣ous, and triumph both in death and life. What matter of death if he triumph in death? the Lord Iesus triumphed in death, the mar∣tires triumphed in death, the true Pastor in death he wil triumph. So if the Lord grant victory in the end, what matter what men suffer. This Apostle sayes in another place of his Epistle we e∣uer triumph notwithstanding of al these afflictions we are into, Rom 8. 37. Paul in his death triumphed. 2. Cor. 2. 14.

Now from whom should they craue that he should be deliue∣red? From vnreasonable and euil men, as he wold say, This world is ful of euil and vnreasonable men, beastly-bodies. The first word signifies men of an absurd nature, and of a very euill inclination. The next word signifies men that are euer doing euill, and troubling the innocent. So he speakes of two sorts of men, euill in hart and euill in hand. And certainely he meanes his owne countrie-men vvho vvere vvorse inclyned in mynde and deed tovvardes him and the Lord Iesus then vvere any other. And so, brethren, marke shortly: vvhere euer a faithfull Pastor shall goe, he shall meete vvith such men: goe vvhere he vvill he shall encounter with men euill mynded, and doing euil. The Gospell so long as she is preached shall not be free of these men: of e∣nemies that shall make contradiction: Count not the worse of

her that she is gainesaid: for she is as naturally subject to this contradiction as euer any thing vvas subject to any propertie. It is the vvearde of the Gospell, and the preachers thereof to meete vvith such men: It vvill neuer be broken: But vvhat remedie? Come to the next best: Hovv shall a Preacher be in safetie, seeing he must enter vvith such men. The remedie is set dovvne heere,* 1.71 Prayer: let him pray to God, and the Church pray for him. When Peter was in so great and extreme danger, what vvas the Church doing? Act. 12. verse 5. &c. 12. Praying for him, and by their prayers the Angel vvas broght dovvne from Hea∣uen, by whom he was deliuered: So prayer is vvonderful strong, and especially the prayer of the people for the Pastor will haue a vvonderfull povver before God for his safetie. Then if this be the duetie of the people, alas, is not this an vnnaturall thing to see the stock rise vp against the Pastor to deuoure him. When this commes, either there must be a great sin in the Pastor, or in the people, or else in both, and it is one of the heauiest judgemēts that can light on a Pastor or people.

Now to go forward. They might haue bene offended at this that the Apostle spok, that there was so many that made contra∣diction to him, that there vvas such a multitude of them, that be where he wold, he could not be quite of them, therby they might haue doubted of the trueth: for this is a vaine conceit that comes in mens heads, hey thinke the Gospel should haue such a sound progresse, as there should not be a contradiction to it; but I say to thee, where there is no contradiction there is a mark of false do∣ctrine. And againe, where the trueth is, there for the most part a great contradiction wil be▪ men when they see a multitude rising against the trueth, and making contradiction to it, then they be∣gin to doubt of the truth. They wil say, this cannot be the truth; is not al the world risen vp against it: But Paul tels you the cause of that,* 1.72 when he sayes, all men haue not faith, faith is a rare gift. E∣uery one gets not faiths where one gets it, fourty wants it. So when men begins to offend at the Gospell, it is the want of faith in them that makes them so to do: for there are very few that hes the faith of Iesus Christ. Remember this that there is a few num∣ber that is chosen to life euerlasting; many are called, sayes Christ, but fevv are chosen. And again there is none that gets faith in time,

but he who is chosen to lyfe from all eternity. As is said, Act. 13. 48. so many beleued as vvere ordeined to lyfe euerlasting. Therefore when thou hearst that few gets faith, remember it is not an Herb that growes in euery mans garden, it is a rare gift of God. And therfore findst thou that thou hast gotten faith this pretious gift, rejoice and be glad that the Lord hes called thee to be of that blessed number, and vvonder not at the multitude that oppones themself to the Gospel; but rejoice thou that thou art one of the elect, one of that chosen number. Last in this verse ye see where there is no faith; where the hart is not sanctified, there is nothing but vnreasonablenes, & he that hes not faith is a wicked man, an euill disposed person: and so ye may reason; he hes no faith, ergo he is an euill man; both euil minded & an euil doer. Then againe he is an vnreasonable man, what followes? Euen this, it is very e∣uil dwelling with such folks; it is not good to men to dwel with the faithlesse: for thou shalt get some damnage of them, either in thy body or soule; for if thou escape the harme of thy body, thou shalt not misse to be harmed in thy soule. Againe, where faith is, it wil turne a lyon in a meek lamb, and make a tyger the meekest creature that is. We are in deed borne cruel and sauage by nature (for by nature a lyon or tyger passes not a man in cruelty.) Now what turnes thee frō the nature of a beast? nothing but this faith of Iesus Christ. And thou shalt not haue faith so soone, but thou shalt be changed. O how good is it to liue in the company of the faithfull, for thou must liue with them for euer: take thee to such company in earth, as thou wold haue to be with thee in hea∣uen. If thou delite not in their company in earth, thou shalt neuer be with them in Heauen. The wicked shal not be there.

Yet to go forward. They might haue bene offended, when he said, al men hes not faith. It is a rare gift giuen of God. Now they might haue doubted, whether they were of that number: and if they wer, whether they should stand or not. For, brethren, as it is an hard matter to get faith, so it is as hard a thing to keepe it: for in keeping it, a thousand doubts wil rise in the hart, whether one will perseuere in it or not, and especially they that are most care∣full to keep it, they are most assaulted with tentations: for others that hes no care of it, they wil not be moued with tentations, and so a careful keeper of faith is most subject to doubts This tenta∣tion

is met by the Apostle in the next verse, he saies, The Lord is faithful vvho shall stablish you and keep you from euil••. As if he had said, ye shal not lose your faith. And wherfore? because God who hes giuen you it is in mutable, and repents him not of any gift gi∣uen in Christ, for his gifts are vvithout repentance. Rom. 11. Ther∣fore doubt not, but leaning on that God ye shal be keept steed∣fast to the end. Then I see here how ready the godly are to stum¦ble, they are so ready that whateuer they heare they fal in stum∣bling with it: No, so long as we are here we are subiect to doubt∣ing, thy feet shall be euer subject to slyding. It shal be impossible to go forward without offence: al the the things thou shalt see, al that thou shalt hear shal moue thee doubts, and thou shalt offend at them. These Thessalonians scarsly can heare one word of the Apostle but incontinent they are offended at it. They wer offē∣ded at the multitude of the enemies of Paul; and againe they are offended at the remedie he giues them, therfore he giues another remedy. The godly are very ready to offend. But what is the duety of a Pastor? Euen with Paul euer where he sees one to stum¦ble to put out his hand to hold him vp: the godly wil stumble, but God forbid they fal to the ground: thē bewar with speaches, & whē thou vtters any thing by word thou suspects will offend the godly, thou should goe about to meet it and to take it away: for the Pastor had need to be a discreet man in speaking, especi∣ally to the godly: as for the reporbat they will not care what ye speake, but the godly is soone•••• moued euer ready to doubt. A∣gaine I see a man or woman once hauing receiued the faith of Iesus Christ shall neuer lose it altogether:* 1.73 get once true faith thou shalt neuer lose it altogether. Indeede thou may be at sometimes without the sense of it, but be assured true faith that once takes roote in the hart shall neuer be rooted out altoge∣ther of the hart againe. Fy on these men that defendes that men hauing true faith and the Spirite of regeneration may lose it a∣gaine, that is false doctrine: For the grace of regeneration once giuen shall neuer be l••st againe altogether. Come to the ground of this doctrine. In the matter of faith there are two things, first there is a giuer, and next there is a receiuer. God giues, and the soule receyues. Now what is the ground of the stabilitie of faith vvherefore it shall neuer be lost againe being once giuen? Is

it the receiuer? No, ground it not vpon the receiuer, it is hut foly so to do, as thogh thy soule wer so sure a keeper of the grace gi∣uen thee: but the ground wheron thou must leane is in the giuer▪ He is vnchangeable, true and neuer alters, Heauen and earth shal turne vp side downe ere he alter one jote. So the immutable∣nesse of faith and that it loses not in him that hes receiued it once depends on the stable nature of God onely, and not in no receiuer, nor power of man. Therefore if thou would haue an assurance of ••aith that thou shalt not lose it, anchor not thy selfe on thy selfe, but on that immutable God; thou euer alters be∣cause thou art not immutable in thy selfe, no thou hast no sta∣bilitie in thy selfe. Therefore set thy soule on that that is immu∣table, set it on God and stick by that immutable nature of his, and thus doing thou shalt neuer lose the grace receiued: for it is the nature of the elect and godly to set their hart on the giuer of grace, and therefore they keepe the grace fast and are esta∣blished: I dare promise thee, hold thy eyes on God, and put thy confidence on him, thou shalt neuer lose the grace receiued.

He sayes, He shall stablish you, and defend you from euill. There are two actions of God here set downe, first to establish, second∣lie to defend: The one is, in keeping vs in stabilitie; the other, in holding off all aduersary power. I shall giue you the reasons of these two actions requisite in our standing: The first is, the infirmitie in our selfe: for the ouldest of vs•••• not able to stand alone more nor an infant that is newe borne is able to stand a∣lone. The other cause, supponing thou wert able to stand, yet there is such an aduersary power, so many enemies, so mighty, so powerfull, that thou shalt not be able to stand against them of thy selfe and by thy strength. Now God in holding vs vp re∣spects both: therefore as the nurse will hold vp the childe and defend it from falling: So the Lord holdes vs vp by the one hand, and by the other seeing the aduersary power comming on vs: (for o his inuasions are fearefull and mighty) he holds it off, he holds aback the deuill and all our enemies: And therefore ye see two actions giuen to God, one in holding vs vp by the one hand; and the other, in holding aback all the aduersary power. Hast thou not matter to pray then, first to hold thee vp against thy owne infirmitie, and next against the aduersary power that

wil haue thee to the earth if that hand of God hold it not aback. Now he sayes, from euill. The word may be taine generally of al sort of euill. yet I agree with this that it is vnderstood cheeflie of one, Satan: as 1. Iohn 2. 13. So then the lesson rises, it is not with flesh and bloud we haue to doe. Many thinks if they be free of men that they are well eneugh: put me from his gun and pisto∣let, sayes he I am sure eneugh: and in the mean-tyme there is ne∣uer suspition of the deuill, stronger and subtiller then al the men in the world: He wil get on a croslet and plateglufe, ô miserable catiue, what armour hast thou for the enemy of thy soule? It is not with men we haue to do, but with powers, we haue not to do with flesh and bloud, but with Empyres and Principalities, Gouernours, Princes of the world, rulers in the Air. If thou hast adoe with Princes and Kings earthly, they wil sute the field with thee; but if thou hast adoe with the deuill (as euery vnbeleeuer hes) he will not sute the field with thee, but he will be aboue thy head, where thou shalt not get one stroke of him, but he vvith great fetches and force will beate thee downe, and vse thee at his pleasure. Therfore it is not eneugh to pray to giue thee grace to stand, and to keepe thee from such as are enemies bodily to thee, but thou should say, Lord keepe me from that euill one, Sa∣tan, from spirituall powers from that deuill: thou art neuer free of him night nor day: for he is going about like a roaring lyon, seek∣ing vvhom he may deuore. 1. Pet. 5. 8. and when thou hast thus prai∣ed to be saued from the deuil, then say, Lord keep me from these bodily enemies. Alas, men liues carelesse of Satan, as thogh there wer not a spiritual enemie, while as there are millions of them to deuore thee for euer. Ye see then this that is spoken to the Thes∣salonians is applyed to the whole Church of God in the world: for this that he speaks of the Church of Thessalonica, he meanes of the Church of God euery where, that the Church hes many enemies: the Church of Christ hes and euer had, and shall haue many enemies;* 1.74 the Church it selfe is but an handful in respect of the multitude both of spirituall and bodily enemies, multitudes of deuils, multitudes of wicked men and wemen in the world: and therfore she cannot be without some noy and hurt; no think it not. But there is a consolation. The Church of Iesus Christ shal neuer be tread vnder foote, the deuill and all his supposis shall

neuer tread on her, nor ouercome the Church of God. Hold that fast for a sure ground. The Church of God shal neuer be vtterly ouerthrowne: and this is a wonderfull thing. And yet, brethren, as the might and omnipotency of God appeares in other things, so especially his might appears in holding vp a poore handful of the poorest and vilest bodies in the world in appearance, against such multitudes of strong and mighty, both spiritual and bodily enemies, and the Lord will be glorified in this few number, and in end he shall make that handfull to tread on the necks of the multitude of the wicked, vpon Princes necks, and on Powers and Principalities, and on the deuill himselfe. The cause of her standing is, because she is grounded on Iesus Christ who is im∣mutable and vnchangeable: she reposing and leaning on Iesus shall stand still and be vnalterable as long as he is vnalterable, which is euerlastingly, all the power of the world and Hell shal neuer ouerthrow her and bring her at vnder. This is her joy that she shall neuer finally fall, but shall stand notwithstanding of all assaults for euer. And at last be victorious ouer oer ene∣mies through the strength of him on whom she reposes. Now to this God the Father, Sonne, and holy Spirit be praise and ho∣nor.

AMEN.

THE ELEVENTH LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL, TO THE THESSALONIANS.

2. THESSA. CHAP. 3. vers. 4. 5. 6.

4 And vve are persvvaded of you, through the Lord, that ye both doe, and vvill doe the things, vvhich vve command you.

5 And the Lord guide your harts to the loue of God, and the vvait∣ing for, of Christ.

6 We command you, brethren, in the Name of our Lord Iesus Christ, that ye vvithdravv your selues from euery brother, that vvall∣eth inordinatly, and not after the instruction, vvhich he receiued of vs.

THIS last part, brethren, of the Epistle of Paul written to the Thessalonians con∣taines precepts and admonitions to liue an holy and christian lyfe. The last day wel ad in hands the first precept, which concerneth prayer to God, which is the cheefest exercise that a christian man can haue in this world, there is none be∣fore it. Therefore he began to pray, and as he had prayed for them immediatlie before, so he craues of them a recompence which is, pray for me againe, and good rea∣son that when I pray for thee thou pray for me againe. When the Pastor prayes for the flock, the flock should interceede a∣gaine with God by prayer for him. So the Apostle sayes, Pray for vs, for me, and my fellow-laborers from whom in common this Epistle was directed. But for what things should they pray to him? The first thing is the Gospel, and what of it? Pray that it may runne and haue a free course through the world. And what more? That the Gospel of Christ running throgh shold not run through the mouthes and eares of men onely, that is a small matter if there be no more: but that in running it may haue the course with power and effectualnesse in the hearts of the hear∣ers working lyfe and saluation in them, and so consequently she may be glorified, that is, that men and wemen feeling the great force may be inforced to glorifie her in this world: for none will glorifie the Gospell, but he that feeles the power of it in his hart, and to whom the Gospell is the power of God to saluation. The next thing that he craues they should pray for, is for his person, & the persons of his fellow-laborers, that we (sayes he) may be deliuered from vnreasonable and euill men: He giues the reason of this desire. All men hes not ••aith. When we goe a∣broad preaching the Gospell, we will haue great opposition of many wicked men, euil inclined in hart, & euil disposde in hand, so that our persons must be oft in great danger. Therefore pray for vs: And the ground is, all men hes not faith. Howbeit some will professe God and religion, yet in very deed God is not in their hart: Christ dwelleth not in them by faith: they are not e∣lect, and therefore they beleeue not. It is dangerous to be a∣mongst

them, yea euen for the persons of men: for without Christ the hart of a man is as cruell as is the hart of a Tyger and Lyon, or any wylde beast, before it be drawen away from that cruelty and tamed by faith in Iesus Christ; this is the nature of all men. Then in that third verse, lest that matter concerning faith and the scarcitie of it should haue offended them, and mo∣ued them to doubt▪ and to thinke it might be that they should fall away from the faith. He sayes, the Lord is faithfull, and he shall establish you, ye are not of this number that fall away: for the Lord he is faithfull, and according to his promise he shall make you stand for euer.

Now here, he followes out his precepts, and in the first verse red we haue a generall exhortation to obedience to be giuen to all the directions, vvarnings, and admonitions that he had giuen them before, as if he should say, What euer I haue bidden you in the name of Christ, doe ye it all, and begin not onely, but also perseuere vnto the end. Brethren, this christian calling that we are placed into craues a doing and practise; not a thinking or speaking onely, so that all our religion be in our tongue. No, put to thy hand and doe, as thou would showe thy selfe a christian: for a christian man would be a doer; all men must be doing and set on an action, but not euery way: for it is better for some men to sit idle, and to be sleeping when they are most exercised. The doing requyred of a christian should be by a rule, not wauering, but as ye see a lyne drawen by a rule or square; so euer the a∣ction of a man should be by a rule, euen, straight, direct, not crooked, declyning to this side or that side. We learne of these words what is the rule whereby the actions of a christian should be ruled.* 1.75 It is the doctrine of the Apostles of Iesus Christ: doe as Paul, Peter, and the rest of the Apostles hes bidden thee doe, and I shall warrand thee; prease to direct thy actions according to that rule: for he that heares the doctrine of the Apostles, and followes not their direction, refuses to giue obedience to Christ himselfe.

Now the forme of proponing of this matter is to be marked. He sayes not, doe as I command you to do, but he mitigates the command, and casts in a motiue to moue them to doe as he bade them. He sayes, I am persvvaded, I haue a sure confidence that

ye will doe as I bid you, and so he vtters the good opinion he had of them, that they did well, and would continue in well do∣ing vnto the end. So the Pastor hes his lesson. It becommes a Pastour or teacher when he sees a good meaning of his flock, euer to thinke the best of them, yea to conceyue a perswasion (but in the Lord) that they shall continue in well doing vnto the end. And againe in the other part it is very meete that the flock vnderstand that the Pastour counts and esteemes well of them: for vvhen the flock conceyues that the Pastour hes a good estimation of them, it is no small motiue and incourage∣ment to them to go forward in well doing: for when the childe thinkes his father hes a good opinion of him, and that he shall come to grace, it is an incouragement to go forward in wel doing Euen so it is with the Pastor and the people; for if the flock think that their Pastor hes not a good opinion of them, it is the verie vvay to discourage them and to cause them goe backvvard: So men should be verie ware least they should hurt others. Ano∣ther thing heere is to be marked. He sayes, We are persvvaded in the Lord, not in you, for asvvell as vve count of you, our consi∣dence is not in you: for then ye and we should both be begui∣led: so he hes not a confidence in them, albeit vve haue a confi∣dence of them that they should doe well: for these are different; for if confidence be in a man, it is asmuch as to ascryue all power and glorie of vvell doing to man himselfe, and so to depryue God of his glorie. As by the contrare, to put al confidence in the Lord it is to ascryue all glory to God, that giues the strength to man to doe well: The generall is, Why should we not haue con∣fidence of men, and be well perswaded that they will doe well, but beware while thou hopest they will doe well that thou hurt not the glory of God, by giuing the glorie of their well doing to man: If he wer the best on earth giue him not the praise of a jote of the power of well doing, but giue it to God alone, that all the glory may be Gods. Let al the glory returne to him from whom all graces came. This for the first verse I haue red.

The next precept conteined in the next verse is more parti∣culare, and conteines a speciall thing. The Lord, sayes he, guide your harts to the loue of God, and the vvaiting for of Christ. The summe is this, Set your harts vpon the loue of God, that is one.

And vpon the patient hope of Jesus Christ and his comming, that is another. There is the effect of the words. So first he re∣commends to them the loue of God, and then the patient look∣ing for of Iesus Christ and their saluation, which shall be accom∣plished when he commes in his glory. Now mark the forme and maner after the which he giues out this precept: He turnes this precept in a praier (this is wisdome) in which he beseeches the Lord to direct their harts to the loue of God first, and next to the patient hope of Christs comming. Mark this forme. By this tur∣ning of a precept in a prayer he wold teach vs this far, that these commands that are giuen in the Scripture, these precepts, exhor∣tations, directions and admonitions, imports not that there is any power or free-will in man or woman to obey, or to doe that that is commanded, and exhorted, or to do any part of it: This is the doctrine of the aduersares, when they heare of any precept or exhortation in the Scripture, then incontinent conclude they there is a free-will in man to doe that that is commanded,* 1.76 other∣wise it were in vaine the command giuen; if the Lord giue not free-will to do it, wherfore commands he? but the Lord knowes how this followes: for by turning this precept into a prayer, we are taught that albeit man be commanded and exhorted to doe such and such things, yet all power of wel doing depends onely on the Lord: And therefore oft ye shall finde either the precept turned in a praier, or else with precept praier conjoined: And therefore when we are commanded and admonished to doe any good, in that same instant our hart should be raised to God to de∣sire strength at him, & thou shold say, Lord giue me the strēgth to do as thou commandst me. When I admonish and exhort thee to set thy hart to loue and feare God, is it in thy power so to doe? speaks thy conscience so to thee? If it say, that it is in thy power thy conscience beguiles thee, that conceit is a plain illusion. And therfore seeing it lyes not in thy power to do when thou art ex∣horted, let thy refuge be to the Lord and say, Lord as thou bidst me loue thee, so giue me grace to loue thee; as thou bidst me hope, so worke thou hope in me, otherwise I will neuer be an∣swerable to thy command.

Now to the words. I pray God to direct your harts to the loue of God. Ye see here wherfore he praies, not for their mouth or tonge

nor for their eies, nor for none of these outward members, but his prayer is for their harts, that the Lord would direct their harts. What meanes this? To wit, that the directer, the guider, and ruler of all these outward members of the eyes, tongue, and mouth, of the hand and foote, is the hart; she sittes in the midst and guides all: so that if she her selfe be first well guyded, ruled and dispo∣sed, it shall be well with all the members of thy bodie, she shall guide thy tongue, and brydle thy mouth in speaking, and guide thy hand in doing, it shall be well with thy eyes and eares, she shall not suffer thee to looke or heare wrong: and so well is the person that hes a well guyded hart, and well disposed mynde. For then as for the outward members they shal be all made wa∣pons of righteousnesse to serue God: but if the hart be euill di∣sposed, but if it be backward and peruerse (as it is of nature) there shal not be so much as the least member of the bodie, but al shal goe the wrong way, thy foote shall goe to mischieefe, a murthe∣rers hart stirres his foote to murther, thy hand shall be a wapon of vnrighteousnesse to fight against God thy eye shall be look∣ing to euill, and likewise all the rest, all shall be set to do wick∣ednesse. And therefore as the hart craues heere prayer for guid∣ing of it, so euery part of the bodie craues prayer for it. As the Apostle prayes, so let vs pray, Lord guide my hart, my hand, my foote: No, the least member craues prayer: but begin at the first stirrer, the hart, and say, Lord guide my hart that all the rest of my members may followe her. Alas, the neglect of this prayer to God that he would guide the hart makes the hart a foule stinking puddle. There is no stinking flewer to the stinke of a foule hart; (ô if thou felt it that thou might detest it!) If it be not purged, thou shalt neuer see the face of God: if thou ly still in the filth of thy hart, and euery day in thy hart contract some further filth, remember I forewarne thee, the intolerable judge∣ment of God shall be heaped on thy head, as thou heapest filth vpon filth.

Now, what craues he to their harts? I pray the Lord, sayes he, to direct your harts. The word in the owne language signifies a straightning as it wer, an euen lyne: for, brethren, consider the hart of man, as it is disposed by nature, and by this foule birth of ours (all within vs is foule without that renuing Spirit of Iesus

Christ) it comes in this world crooked,* 1.77 and bowed in, as a crook∣ed tree, bowed away from God, to the deuill: from al good things to all euil and mischiefe. It is backward, that is the terme, that, the Scripture giues it: euery man is borne vvith a backvvard hart, bowed downward from God. And therefore, what thing should thou craue to the hart, what should thou aske for it? It is not e∣uen eneugh, no, so long as thou liuest, there shall be ay a crooke in it. What should thou pray for it then? Euen this, Lord make it euen, put this peruersnesse out of it: for so long as it bydes in this backvvardnesse, it is not possible but thy vvraith must be on it. Then pray for two things to thy hart. First to mak straight thy crooked hart, and say, Lord I finde my hart crooked vvith∣in me, bovving avvay from thee, Lord put in day holy Spirit in it, and straighten it. And againe, because it is impossible, so long as I liue, that I can attaine vnto an hart altogether straight: Lord hyde the crookes of my hart, with that mantle of the righteous∣nesse of Christ. Trovvest thou that thou could stand one mo∣ment before that Majestie that cannot looke on a crooke, ex∣cept thy crook were couered with that mantle of the righteous∣nesse of Iesus Christ. Therefore, our prayer should be, Lord, let Christ my Mediator euer stand betweene me and thee, to hold off thy wraith and fire of thy countenance.

Now folovves in the end of the verse, tvvo pointes, vnto the vvhich the hart should be directed.* 1.78 The thing that is made straight must be directed to a pointe. The first pointe, whereinto the hart must be directed, is, the loue of God: the next is, the patient avvaiting for, of Christ. To speake of the first. The hart as it is bowed and alienated from euerie good thing, so, first, it is bowed from God and his loue: be assured, as thou art borne, thou lo∣uest not God: No, thy nature inclines to hate him so deadlie, that thou hast no vvill, nor pleasure, once to thinke of him, the hart abhortes by nature the verie cogitation of him, and faine vvould thou haue that conscience that aduerises thee of him, to be pulled avvay: Many vvould be quyte of their conscience, that is euer sounding to them of God, thou would giue a king∣dome, if thou had it, to be quite of it. And as thou wold not think of him, by nature; so, thou vvould neuer heare of him: there is such a naturall hatred against God, in the hart of man; for, all are

borne, as it were, with their face away from God, and their backs turned to God: and the longer thou liuest the farther thou run∣nest from him, except by his Spirit he turne thee, and say to thee turne thee and looke on my face. And therefore the first thing we should pray for, should be, Lord turne my hart to thee, to loue thee, and set it on thee. This is the praier of the Apostle, and it should be our prayer night and day. What thing canst thou loue with any joy or delectation, if thou first loue not God? Will the Husband loue the wife if he loue not God first? fy on thee and thy loue both: for thy loue vvill be turned in hatred, and thou vvilt cursse thy vvyfe and thy children if thou louest not God first, and then them in God for this cause. This is the first pointe vnto the which the hart should be directed.

Now the next pointe he calles Patience, that is, a patient hope. Of vvhom? Of Iesus Christ, that is of his comming, and conse∣quently of thy euerlasting saluation that shall be reueiled at his comming.* 1.79 Brethren, it is craued that the hart of man be set be∣yond any thing in this lyfe: I tell thee thy hart must be directed farther nor any grace thou can get in this lyfe, farther nor faith, nor the loue of God, vvhich is the preciousest thing thou can haue, thy hart must be set on things that are not reueiled as yet, on Iesus Christ to come, vpon that glorious reuelation of him, and full redemption that he shall bring with him to thee. Novv fy on me and thee, if our harts be bounded within the things or graces of this lyfe, if we hold our harts onely on the thinges of this lyfe, then, as Paul sayes, of all men vve vvere the most miserable. 1. Cor. 15. 19. And therefore the hart should put out the head of it beyond this lyfe and lift it aboue this earth, aboue all the Hea∣uens, vp to that place vvhere Iesus Christ is, vvho shall once be manifested. Brethren, as concerning hope and that life to come, I think ye finde how ye are disposed concerning it: vvill nature teach you that euer Christ shall come againe to this world? I shal tell thee; thy nature will answere, all foly; and men will say, doe well to me in this life, I shal take my venture of the lyfe to come. This lets thee see what is in nature: for nature will neuer tell thee that there is a lyfe to come; nature is far from all expectation of glorie after this lyfe. Therefore this is the second thing vve should craue to the bovved hart that he vvould set it straight v∣pon

the hope of life; and as he prayes, so should we pray, and say, Lord my hart is declyned from the hope of lyfe, and lookes neuer Christ will come, Lord righten it, that I may waite vpon the comming of my Redemer; for I shall not attaine to that life except I hope for it and persist in it till he come. Well ye see then what is the good disposition of the hart of man and wo∣man, be not be beguyled with it. When may thou haue a vvell disposed hart, an euen hart? When things falles out that pleates thee, store of honors, of riches, of pleasure, then thy hart is aloft and glad: but I say, if this disposition be not in thy hart, that i•• loue God first, and next that thy hart hopes for saluation, woe to that hart: if it be not otherwise disposed before thou die, vvoe to that hart for euer. So if thou vvould vnderstand vvhen thy hart is well disposed, go downe to it, and say, my hart, louest thou God? if it answere I loue him, then thou art well: And againe say, my hart hopest thou for a lyfe after this lyfe, and to see the Lord Iesus to thy euerlasting saluation: if it say, I hope so, then in joy∣fulnesse rest there. I beseech you for Iesus Christs sake, thinke not ye haue a well disposed hart, except sensibly ye feele in it the loue of God, and an hope for a better lyfe. Stryue to this sense of the loue of God, that thou may be persvvaded that he hes loued thee first, and if thou feele that sweet loue of this, then it will lowse thy hart to loue God with a joy vnspeakable: fy on all carnal and fleshly joyes in respect of this solide joy.

Yet one word. He calles it Patience, by the which he meanes a patient on waiting and hope: for, brethren, this vnderstand, that there cannot be an hope of lyfe except patience concur vvith hope in the hart. If thou hast not patience to byde, look not for that finall redemption. Therefore this patience is the necessary companion of hope: for hope is nothing else but a faire looke, yea a verie far looke to a thing that is far from vs. Well except thou hast patience, trowest thou that thou wilt hold vp thy head from morning till night to await on Iesus Christ his comming. No such thing, thou may call a blenke and away at an instant, but thou shalt not stand, without patience, no hope. And againe ere thou attaine to that lyfe, trowest thou that thou shalt goe euen forward a sound course, so that neuer a crossing shall come in thy way, no affliction touch thee till thou be set in Heauen?

Is that thy opinion that thou may liue in quyetnesse, haue goods, honor, and store, and none say to thee, ill goes thou on the way. Any man may take ease in patience: No, no, if thou hast hope of glorie, assure thee, an hundreth stayes shall be casten in the way, and thou shalt be beatten and tosted here and there. And oft∣tymes there shall appeare such darke cloudes that the fight of glorie shall be plucked out of thy eyes. Therefore if thou hast no patience to abide til that cloude be remoued, thou shalt haue no hope, and without hope looke not for glorie. And therefore it is not without cause that Hope and Patience are joyned toge∣ther: He that would hope for lyfe let him cast him for troubles and crosses; for if lyfe be ordeined for thee the Lord will cast in stumbling blocks euer to exercise thy hope vntill thou get that that thou hopest for: for the Lord hes appointed here continual suffring. The Lord grant that we may be enarmed with Patience euer till hope be turned into sight.

The next verse conteines another speciall precept. As the former precept concerned the hart and the direction of it: so, this precept concernes the outward societie and familiarity, we haue with men in this world: for, so long as we liue, we must be in a societie, but, beware with whom. So, the effect of this precept is this, vvithdravv your selues from euery brother, that vvalketh inor∣dinatly, in his lyfe, that goes out of order and keepes not his o∣wne station, that liues inordinatly. There are two things to be considered, in this precept. First, the forme: Next, the effect of it. The forme is, We denounce and charge you, not in our name, but, in the Name and authoritie of our Lord Iesus: for, neither Apostle, nor, Pastor hes any power to denounce any thing in his owne name: for, there is no authority in the Church, ouer the consci∣ences of men, but, the Authoritie of God and of Iesus Christ. And therefore, no man can say to the conscience, I charge thee in my name. It is onely proper to God, to charge the conscience. Now, gather the lessson. This forme, he vses, lets vs see, how hard it is,* 1.80 to be seuered from euill company, albeit many will cursse it in the end: It wil not be a light word, that wil make thee to leaue euill company, but ere thou come from it, there must a charge interueene, and that, in the name of the highest authoritie, euen, the great God, and that, by the mouth of his seruant. The Lord

must say, I charge thee in the Name of the great God, seuere thee from euill company. Brethren, knowe ye not your nature, neuer thing stak faster to another, thē this nature of ours cleaues to euill and euill men, so, that, by a great force, they must be pul∣led asunder. Now, to come to the matter. he sayes, vvithdravv your selues. He sayes not, shoote them from you, but, drawe your selues from them: so, it importes not a publick excommunication, but, a quyet separation of a true brother from a fained brother. There are sundrie seuerings. One, when we seuere our selues from these, that are publictly excommunicate. Another, when men quietly draws themselues from them, that liues inordinatly: No, it is not eneugh, to say, He is not excommunicate, and there∣fore, I may hant his company. No, but, I say, If he liue not well and holilie, begin thou to draw thy self from him, before, that, by that publike censure he be casten from thee.

Now, from whom should he withdraw himselfe? He sayes, From euery brother, what euer they be to thee, and of what estate soeuer they be of. And who is this brother? He that takes on the name of a Christian, and yet, in effect, is not a Christian: com∣pany not with such a man, if his lyfe fightes against his name, away with him, let him stand his alone. There are many sortes of euill company, but, of all sortes, the worst and most dange∣rous is a brother, that is an euill man of lyfe, and takes vpon him the name of a Christian, and be assured, thou shalt get more euill of such a companion, nor thou shalt get of an Heathen, or, Pagane. Is it not, trovvest thou, a dangerous thing, to haue company vvith a brother, that is an adulterer, and a murtherer, will he not infect thee? Fy on thee, that vvithdravves not thy selfe from him: for, a brother, that hes onely but a bare name of a Christian and not the lyfe of a Christian, is lyke a lumpe of sovvre leauen: for, if it be casten in a vvhole baking, it vvill sowre all the rest: euen, so, he will infect all. So, if there be a false brother in thy company, if thou be homely with him, thou shalt be within fewe dayes made such a man, as he is; for, familia∣ritie makes conformitie in maners. And therfore, men, when they goe to the scaffold to execution (ye haue heard) haue oft curssed euill company. Familiaritie with a fained brother shal make thee cold in Religion, and draw thee to his maners, and so, being in∣uolued

in his sinnes, thou shalt haue a part of his punishment.

And what a brother is this, from vvhom thou should vvith∣drawe thy selfe? One that liues inordinatly, that is, that liues not according to my doctrine and rule: and what rule hes he pre∣seryued? Looke Ephes. 4. 28. to witte, that, euerie man should la∣bour, and that, euerie one should eate their owne breade. And if thou hast not laboured, but, hes bene idle all day, looke, that, thou put not a nip in thy mouth: for, there is an Inhibition, Let him not eate, that labours not. This is the rule. Now, learne, how holy this christian lyfe should be; for, by them that walkes inordinat∣ly, he meanes not of men openly wicked and disobedient, as, o∣pen adulterars, murtherars, oppressors, &c. but, he meanes of idle bodies, that are out of all calling, and are not labouring, but are busie bodies, clauerers and pratlers, looking here & there, mak∣ing that a mean, to win their liuing by: as dron-bees enters in the skeppes and soukes vp the honey of the labouring bees; so, they souke vp the meate, that others hes win with the sweate of their browes. So, as idle busie bodie is euill company, clap him, as ye will, entertaine him as ye please, he is a plague, and he will infect thee: for, if he haue not a certaine calling, let him speake of Reli∣gion, as he will, no religion will follow him: for, the Lord giues not a blessing to any, but, to him, that hes some honest calling. Another thing, marke, heere. Let none pretend the Gospell of Christ to their idlenesse: fy on the mouth, that speaks of Christ, and then is out of all calling and idle: speake not one word, or, one mum of Christ, if thou hast not a calling and be exercisde therein. I tell thee, Christs Gospell takes not away any good order, but, ratifies it. The Lawes of Policie hes ordeinde, that e∣uery one haue a calling, and the Gospell ratifies the same Law, and it is Christs will, that, men keepe themselues in their calling: It is not lawfull, vnder pretence of Christianitie and Religion, to cast off a calling: for, as God is the God of order, so, he lookes; euer, that, men be in an honest calling. If thou be idle, thou of∣fendest him, and prouokst him to wraith: therefore, looke to thy self,* 1.81 that, thou be not out of all calling: yea, rather, ere thou sit idle, be exercised in the vylest calling and vocation, that euer was. Now, I beseech the Lord, that as he hes appointed euerie one of vs, to be exercised in some lawfull calling, winning our liuing

with the sweate of our browes, so, he would grant, that, we may faithfully trauaile in our lawfull calling, and that he woulde joyne his blessing to our labours, that hauing sufficiencie for our pilgrimage heere, we may consecrate soule and bodie to him, who cares for vs, and blesses vs in all thinges, that this lyfe being ended, we my be assured to rest from our labors with Iesus Christ. To whom, with the Father and holy Spirit, be all honour and praise for euer.

AMEN.

THE TWELFTH LEC∣TVRE VPON THE SECOND EPISTLE OF PAVL, TO THE THESSALONIANS.

2. THESSA. CHAP. 3. vers. 7. 8. 9. 10.

7 For, ye your selues knovve, hovv ye ought to follovv vs: for, vve behaued not our selues inordinatly among you,

8 Neither tooke vve bread of any man for nought: but, vve vvroght vvith labour and trauaile, night and day, because vve vvould not be chargeable to any of you.

9 Not but that vve had authoritie, but, that vve might make our selues an ensample, vnto you, to follovve vs.

10 For, euen, vvhen vve vvere vvith you, this vve vvarned you of, that, if there vvere any, vvhich vvould not vvorke, that, he should not eate.

THIS last part of this Epistle, we shewe you, contained precepts and admonitions, concerning Christian life and conuersati∣on. The first precept and admonition was, to pray▪ and that, for Paul and his fellow-labourers, Syluanus and Timotheus, who with him directed this Epistle to them. The next precept was generall, desiring them, to doe, and continue in euery thing, he had commaunded them. The thirde precepte was particu∣lare, that they should take heede to their harts, and set them first on the loue of God, and secondly, vpon the patient hope and awaiting for the comming of the Lord Iesus Christ. The fourth precept concerneth societie and fellowship, and warnes them, to withdraw themselues from euery Christian, that keepes the name and walked inordinatly, that is, not according to the ••ale, he had set downe to them, to follow. In this precept, first, we haue the forme, how he propones it, the forme is graue, I de∣nounce, sayes he, in the Name of the Lord, that ye withdrawe your selues. By this forme, he teaches vs, how hard it is, to seuere the best of vs all from evill company: for this remanent corrup∣tion, that abydes in the renewed men cleaues so fast to euil com∣pany, that oft-tymes it preuailes against the Spirit: so, that, men must be reauen, as it were, by force, from euill companie, they must be threatned with judgement ere they be content to leaue them. As to the matter, Withdraw, your selues from euery bro∣ther, that walketh inordinatly. There is no worse companie, then they, who keepes the name of Christians, and vnder the pretence thereof, vvill liue licent••ous••e, idle, without a calling, busie bodies: a cursse and no blessing followes such men. And therefore, they, that hantes their companie, takes pleasure in it, and fosters them in their fantasie must be inuolued in that same judgement with them.

Now, to come to the text presently red. It containes morall preceptes, concerning maners. Therefore, we shall open it vp and gather such lessons, as shall be offred for our instruction. He turnes him to these idle bodies, of the which, appearandly there vvas a great number among the Thessalonians, as there is

in this Cittie, and he willes them, to change their maners. The first argument, he vses, to moue them, is taken from his owne ex∣emple, Ye your selues knovv, bovv ye ought to follovv vs: for, vve be∣haued not our selues inordinatly among you, &c. Ye who liues inor∣dinatly, knowe, how it behoued you to followe me, as a light, that goeth before you, in lyfe and conuersation. Then he sub∣sumes: I haue not liued out of rule, nor out of order. Therefore, learne to liue, as I haue liued you before you, not idle, but la∣bouring for your liuing, as ye haue seene me doe, before you. Now, to gather some lessons, on this first argument. Mark, in the person of the Apostle, when a Pastor hes laid downe the rule of right liuing: the doctrine of the word of God, concerning an ho∣nest and godly life in this world, how soone he hes set downe this rule in the Pulpet, he is bound immediatly as soone as he commes out of it, to walke according to that rule, he hes layde down; to the end, that, he walking according to the rule, the peo∣ple may followe him: For, for this cause, Heb. 13. 17. he is cal∣led aguyde (as he is called a Preacher) because in lyfe, he should guide the people the right way, according to the doctrine taught by him; and walking according to the rule of the world, he con∣ciliats credite and authoritie to the word, and makes the hearers to beleue the word, he hes spoken, when they see him, in his per∣son practise that word. And by the contrare, not walking accor∣ding to the word, he hes preached, he does, that lyes in him, that no man credite him, and so, becommes guilty of the highest crime, that can be: for, the disgracing of the Gospell of Iesus Christ is the greatest sin, that, a man can commit; lease-majestie is a great sinne, yet it is nothing to this: for, this sin is lease-ma∣jestie, against God. So, ye may see what necessitie lyes on him, to liue well; otherwise, he shall beate downe more, with his euill life, nor he will be able to builde by his preaching: and so, he is a traitor, against Christ and his Gospell. Now, the cheefe care of Paul was to honour the Gospell, that it should get no disgrace; and therefore, he looked to be partaker of his owne Gospell: o∣therwise, if a man honor not the Gospell by his life, teach it as di∣ligently and eloquently as he can, he shall not be partaker of the Gospell. This lesson rises on Pauls person; another rises vpon the part of the people, concerning them, that heares the preach∣ing,

and doctrin of Christ. What is their duetie? When they haue heard, and when they haue seene the Pastor walke directly ac∣cording to the rule of doctrine set downe by him: then, there is a necessitie laide vpon them, to follovv his foot-steps, and walke, as he vvalkes. And more. The vvords lets vs see, that, their con∣science telles them, that, necessitie is laid on them, that, seeing the Pastor vvalking before them, their conscience telles them, that, they should follovve: for, if thou follovve not, the first chal∣lenger, that shall challenge thee, shall be thy ovvne conscience, and it shall condemne thee, and if thou follovve, thou shalt haue the approbation of thy conscience: Iohn sayes, 1. Epist. chap. 3. verse 20. If thy conscience condemne thee, God is greater, nor thy hart and conscience, and he shall condemne thee, Ye knovv mens voices in this countrey and their opinions, vve are not all Ministers, vve are not therefore bound to vvalke so closlie by the rule, as ye, we may play vs here and there. It is true, indeed, the Minister should walk first, and should go before you, but, it is as true, there is a necessity lying vpon you, to follow him foote by foote: and certainly, if ye follow him not, damnation shall ensue, play thee and passe thy time, as thou pleasest.

Come to the next part of the argument. He sayes. I haue not behaued my self inordinatly among you: this is the assumption of the argument. His lyfe was among them, he past not out to a back∣side, out of the society of men and wemen, but, his life was among christian men and wemen, continually winning them to Christ, by the preaching of the Gospell. Brethren, we are bound to liue in a society among men and wemen, and not to go aside to Her∣mitages, and to liue in Monkes Closters, but, to liue among men, in the societie of men and Gods people: for, the lyfe of a good man, or, good vvoman vvill edifie that spirituall building, asvvell, as the vvord vvill edifie: and euerie one of vs is oblist to edifie another, by our lyfe, asvvell, as by our vvord. Peter 1. Epist. chap. 3. verse 1. exhorting vvyues to be obedient to their Husbands, sayes, They lucrifie soules vnto Christs, by their lyues, vvithout any speach. A vvoman vvill vvinne soules, by her life, albeit she speake not one vvord. Therefore, brethre, seeing there is such force in the lyfe, either to builde, or, cast dovvne, take the admonition, that, Paul giues both in the Epistle giuen∣to

the Ephesians chap. 5. verse 15. and also, to the Coloss. 4. 1. Walke circumspectly, lift not one foote, but know well, where thou setst it downe, vvalke vvisely: for, be assured, as thou liuest, others will liue and follow thee; if thou liuest vvell, others will followe thee, and if thou walkest wickedly, thou also wilt get followers: and if thou be a stumbling-block, wo is thee. O, wo is him, that is a slanderer with his euil life; it wer better, that, a mil-stone wer hāgd about his neck, and, that, he wer casten in the sey, nor to be an oc∣casion of stumbling. Therefore, we should be carefull, not onely for our selues, to liue godly, but, for others also: for, othevvise, if, through our occasion and ensample, others walke inordinatly, their bloud shall be craued at our hands.

I go forvvard to the verse following. He proues, that, he vval∣ked not inordinatly, and he takes his argument from the maner of the eating of his meate. When I vvas among you, the breade that I eate, it not for noght, but, I wrought for it: and how? With great painfulnesse. And when? not in the day onely, but, in the night also: and with what instruments? Euen, with my ovvn hands, besides my preaching. The end of all, was, that I should not be gre∣uous and chargeable, to any man. Now, of Pauls working, read Acts 18. 3. He was a tent-maker, and besides the teaching of the Gospel, he vsed his handy-labour. But, I come to the purpose, ye will see if a man walks ordinatly, or, inordinatly; the eating of their meate will showe it; for, Paul taks his argument from his eating. If he liues and eats his meate by his worke, he liues in rule and keeps a good order; but, when he steps to his meate and hes not done a good turne for it, he is out of rule: men commonly thinks, if they get meate, they care not how they eate it. This is a great sinne: and oft-tymes an idle knaue vvill thinke that meate svveetest, that hes cost him least trauaile. But, marke, the end shall proue, there was neuer meat so deare boght, as that, that is gotten with∣out labour, and in end, it shall proue the sowrest meate, that euer thou tasted: for, vvhat, trovv ye, be the pryce of this meate, how is it boght? no man should eate, but, that, that is boght, but, what is the price of it? He hes a pursse full of siluer, Hes he payde the just pryce, for it? No, there is no true price for meate, but, the price of labour and vvorking. Labour and eate; othervvise, if thou shouldest die for hunger, thou hast no right to eate.

Alas, if men vnderstood the trueth, concerning this thing. More, note, here, two fashions of eating. One there is, by working and that hes the blessing of God with it. There is another sort of eat∣ing for noght, eating gratis. If thou workest not, thou eatst for nothing. Compare these together. The one is lawfull and thou may eate, with Gods blessing. The other, when thou hast beene an idle vagabound, and hes done no good, and yet, stops to thy dinner, and framples vp other mens trauels, that is vnlawfull eating: for, the Lord sayes to thee, that is an idle bodie, touch not, nor handle not, Is there any exception of persons? No, no, there is not a Monarch can eate his meate lawfully in a good consci∣ence, except, in his calling, he doe the turne, the Lord hes put in his hands, except he haue laboured for it, in his owne calling. Yet, marke the words. There is a giuing and a receiuing: for, he sayes. I haue not eaten the bread giuen by any man: Therefore, the Apostle thought it not eneugh, to eate, because it was giuen him liberally, except, ere he eate, first, he had laboured for it. Looke how men countes of this doing: He thinkes, if a man giue him meate willingly, he may lawfully eate of it. No, it is va∣nitie, except with the gift there be labour. There is nothing vn∣der Heauen, that, will make a right to thee to eate, except labor∣ing in thy owne calling goe before: for, measure not the way of life by thy owne conceit, but, by the will and word of God, and as he bids thee liue, liue; otherwise, woe to thy life.

But, now, looke how he aggrearges his working. He wrought and that, with labour and trauell he wearied and pained himself, that is one circumstance; looke to the tyme, all tymes were alike, he wrought by night and by day. Looke the instrumentes: He wroght with his owne hands, he put his owne hand to labour. This is a marueilous thing, if ye knew what Paul was; He was a gentle-man. Our gentle-men thinkes much to file their handes: God forbid, that, my Lords son, and the Lairds son file his hands with worke: Paul was a Citizen in Rome, a man greatly ac∣counted of, he was a Pharisie, he had many worldly preroga∣tiues, and yet, he puts his hand to worke. It is a shame, to see so many idle vagabounds, they wil pretend their nobilitie, and they thinke shame to labour, because they are gentlemen, yet, I say, the cursse of God followes euer vpon such. Alwayes, the lesson

is, there is such a necessitie of working laide on euerie one, for their liuing, that, nothing can exeeme vs. There is nothing can exeeme thee from labour, no, not thy bloud and kinred, if thou wert a kings sonne, all thy lands and rents will not exeeme thee; the painfulnesse of thy labour will not exeeme thee: No, no time will exeeme thee, when the Lord enters in count. If thou can∣not win thy liuing in the day, then, worke in the night, no sort of worke will exeeme thee. He will say, I cannot put my hand to such a worke: No, put thy hand to the pleugh, and lead muck creeles, and goe to the vylest exercise, that is, rather, ere thou win not thy liuing by worke. Well is the man, that winnes his li∣uing by the sweate of his browes, and woe to them, that liues on other mens labors.

Now, to come to the end, why he did this. He sayes, he labor∣ed night and day, to the end, he should not be chargeable to any man. I draw out the generall of this. It is requisite, in a christian man, that, he be as little chargeable to others, as can be possible. Art thou a christian man? striue, that, thou be not chargeable to o∣thers: Is he debt-bound any way? yet, saye▪ Paul, spare him. Bur∣dene thy father and mother at little, as thou may: many knaues will not care, what they waist of their fathers goods. The Thes∣salonians were much addebted to Paul, and yet, he spends very little of their goods, he is as little chargeable to them, as he could. Now, the way to free them of this burdene, is, to worke. If thou be idle, thou must be a burdene: for, an idle man is a burdene laid to others, that labors. Paul Ephes 4, 28. sayes, Let him that stole, steale no more now, when he is a christian: Brethren, he that hes sinned, let him sinne no more. But, what should he doe? let him la∣bour. There is the remedie: If thou labor not, thou must be a thiefe, and a throt-cutter. And how shall be labor? If he cannot get a liberall and honest calling, let him labour with his owne hand, and doe that, that is good. To what end? That he may haue to impart to other, that cannot worke. So, let him not labor for him∣selfe onely, but, for others. And so, we should not labour, onely that we be not burdensome to others, but, also, that we may be helpfull to others: for, we are not borne for our selues onely, he giues vs not hands and feet, and the rest of our members for our selues onely, but, for our neighbours also: yea, he giues vs not an

hart, to loue our selues onely, but also, to loue our neighbour. All thy working, if it be in respect of thy self, if thou hast no respect to thy poore brother, thou shalt get no reward at all, for it.

Now, I come to the verse following. The Thessalonians might haue said, Then, thou hast no right, to craue ought of vs, for thy preaching? saiest thou not, thou laborest, to get thy ovvn liuing? He answers, no, I haue just right, to tak for my preaching, I writ not this, as if I had no authority: but, this I haue done, when I might haue ta••e of you, yet, I tooke not, to learne you to labour, and to shame them, that are among you, idle bodies, that vvorkes not, for their liuing. Novv, yee see, heere, in the persons of the Thes∣salonians, hovv readie men are, and hes beene at all tymes to thinke, that, a Minister of the vvord hes no right, to these tempo∣rall things, as to eate, to drink, 1. Cor. 9. 4. to mary a vvife, to take a stipende. Any man hes a good right to all these thinges, but a Minister, they inuy, that, Minister should get so much, as this common aire. They come forward: from thinking and speaking, they come to doing. Scotland proues this euidently eneugh, by violence, by cauillation of lavves, by one vvay, or, other, they wil reaue these temporall things from them, that the Lord hes set in his seruice: a minister hes no right to personage, nor, vicarage, nor, teindes. What hes the Minister adoe vvith them? they haue no right to them? Hes not my Lord, or, the laird, or, vvhat he is, a Charter of them? But, Paul sayes, if any man hes right, I haue right: And I say, a Minister hes as good right to these things, as any Earle, lord, laird, or, vvhat euer man he be hes to his heritage: but, the ground of this is, men knovves not, what, life is, what the kingdome of Heauen is, albeit they will prattle much of it. Now, this ministrie is the ministrie of the Spirit, and of the righteous∣nesse of Iesus Christ: And therefore, all vvordes of these things are but vvinde, to them; and they thinke, a man, that traueiles in this calling is but an idle man, they count of no exercise, but, that, that is in these earthly thinges. O Lord, that heauy count that shall be in that glorious appearance of Iesus Christ, in that terrible day! Then, this reafe and violence shall appeare to be reafe and violence indeed: Then, no vvordes, no cullour of Lavve shall be an excuse to thee. More, yet, on Pauls parte, marke hovv readie, good men should be, vvhether they be Mi∣nisters,

or, others, to giue ouer their rightes, vvhich they may most justlie challenge. Paul gaue ouer his right, hovvbeit he might haue taken a stipende: Yet, least it should seeme to com∣mon people, that, Ministers had no right, or, title to take by their labours, he meetes it and vvill not prejudge the right of the ministrie, that should follovve, but, he telles, he had authoritie, to take. Thou mayest, vpon good occasions leaue thy right some-tymes, but, looke, it be not to the hurt of thy brother, looke thou impare not his right, by giuing ouer thy right, othervvise, thou hast no sinceritie in thy doing; for, if thou hurt him, there is no sinceritie in thee.

Novv, in the end of the verse, he telles the cause, vvherefore he gaue ouer his right. To be an ensample, sayes he, to you, to follovve vs. Brethren, the thing, that, the Lord craues of euerie one of vs, is, that, vve stand vp, to be a good ensample to others: euerie one is bound to this duetie: for, vve are not borne to our selues onely, and it is hard, to vvinne to this, and before a man attaine to this, he must suffer many thinges, he must suffer many inju∣ries and vvronges, he must passe from his right oft-tymes, and that, that he hes just title to, he must let it goe. So, vve, that vve may be ensamples of vvell doing, must suffer many thinges, and doe many thinges. Ye see a meane heere set dovvne, to moue idle bodies, to labour, it is set dovvne in Pauls doing. Paul needed not to vvorke, onely preaching might haue done his turne, but, to moue idle men there among the Thessalonians, to vvorke, he vvould vvorke. So, the lesson is, It is requisite, that, euen, honest men, that hes no necessitie to put their ovvne hands to vvorke, put to their handes to vvorke, to moue ser∣uants, men and vvemen, that hes no other moyen to liue by, but▪ by vvorking, to doe their duetie. As, for ensample. A master of an house, vvho hes such seruants, as vvill not put their hands to vvorke, let him go before his seruants in vvorke, that thereby they may be ashamed.

Now, to come to the last verse. He sets dovvne another argu∣ment, to moue these idle Thessalonians to vvorke. The argu∣ment going before vvas gentle, tane from his ovvne ensample, but, this argument is straite, forbidding all, that vvill not vvorke to eate. He that vvill not vvorke, let him not eate. Workst thou not?

Paul inhibits thee to eat. This leanes on a grueat equitie. What, trow ye, eating be? God hes ordeined it to be the rewarde of la∣bour and working. Thou getst thy dinner, thy supper, meate and drinke, as a rewarde of thy worke, thou hast no other allowance of dinner, nor supper, but as a rewarde of thy worke. Then must it not followe, he workes not▪ therefore, he must not eate. O, ye will say, that is very strait, if men and wemen eat not, they will die? But, I say, die as they will, the Lord vouchafes not a nip on them, except they worke. Yet, notwithstanding of this, great number of men gets meate and liues, albeit they worke not, as, in Edinburgh this day, and Scotland, ye know, is full of such folke, that neuer puts their hand to worke, and yet, they eate. Yet, I shal tell you their estate: Let not an idle man thinke, he is well, when he eates and workes not; for, the curse of God is lying vpon him, a miserable estate. Would to God, that, men would weigh this, that, the curse of God is on these men, and al is accursed to them, their cloathes, their bed, and all, they haue. For, if this be true, that, the blessing of God is on the labourer, Psal. 128. 2. Prou. 10. 4. and vpon him, that eates the frutes of his labours, it must follow, that, he that eats, when he labours not, the cursse of God is on him. So, idle bodies haue no matter of vaunting and rejoycing when they eate; and they who wins their liuing with the sweate of their browes hes the blessing of God with them. Indeed, his blessing is not seene by thee now, and ye cannot distinguish now a blessing from a curssing. Ye see, here, oft-times it is aswell with the idle bodie, as with the bodie, that workes; for, Gods blessing and curse is not well seene here by men, but, in that day it shal be showen euidently, and this labour is a meane to bring vs to that lyfe, that Christ, by his bloud, hes bought to vs. The rewarde of a seruant, that labours faithfully, and that beleues in Iesus Christ, shall be glorie Ephes. 6. 8, Now, as this inhibition concernes Idle bodies, that they eate not, so, it concernes them, that labours, that they foster nor idlenesse in any bodie; for, that is to foster them in sinne. No, if thou would doe an idle bodie any good, bound him to worke: wilt thou giue a vagabound leaue to clatter from morne till night and then, giue him meate, thou fosters and en∣terteines him in sinne: beware of such helpe, for, when thou thinkst, thou helpst and pleasure him, thou art procuring a iudg∣ment

to him. The Lord giue vs grace to helpe all creatures out of that damnable estate, whereinto they are, by our ensample, that thereafter both we and they may striue to honour God in our callinges, vntill we come to Christ, the Author and finisher of our faith; who according as our faith and beleefe is in him, does recompence to euerie one of vs; that, through him, the just may be saued and the reprobate condemned. And therefore, to him with the Father and holie Spirit be all honour, praise and glorie for euer.

AMEN.

THE THIRTENTH LECTVRE VPON THE SE∣COND EPISTLE OF PAVL TO THE THESSA∣LONIANS.

2. THESSA. CHAP. 3. vers. 11. 12. 13. 14. 15.

11 For, vve heard, that, there are some▪ vvhich vvalke among you inordinatly, and vvorke not at all, but, are busie bodies.

12 Therefore, them that are such, vve command and exhort by our Lord Iesus Christ, that they vvorke vvith quyetnesse, and eate their ovvne breade.

13 And ye, brethren, be not vvearie in vvell doing.

14 If any man obey not our sayings, note him by a latter, and haue no company vvith him, that he may be ashamed:

15 Yet count him not as an enemie, but, admonishe him, as a brother.

THE Apostle, ye heard (brethren) her found great fault with such among the Thessalonians as liued inordinatly with∣out a lawfull calling, idle in the world. Now to come to the purpose shortly, in the beginning of this text he layes down the ground of that rebuke, and finding fault with such men: he spok not begesse, but vpon a sure information and reporte that he had concerning these men: albeit he was absent, yet the report came to him, that some among the Thessalonians liued inordinatly, not working and not exercised lawfully, but in vain speachs and curious and supersluous exercises. The text is plain, and the first thing I marke heere, is; Nothing should be spoken, no rebuke, no reproofe shold be directed to any, but vpon a cer∣taine assurance and good ground, knowledge and notorietie of it: either vpon that knowledge we haue our selues, as when we see the fault our selues, either vpon the certaintie of a true and sure report of others that are of credite, and whom we know, to speake, not of affection, or malice, or of purpose to slander the person of whom it is spoken, least we speaking vpon an vncer∣taintie, and being ouer soone credulous, without a full informa∣tion, in the end such speaking bring a disgrace to our ministrie. Then againe the Pastor when once he hes scattred the seede of the word in the harts of the hearers, his next care should be to see how it buddes out and fructifies in their lyues and conuer∣sations. Euen as the Husband-man after he hes casten the seede in the ground, his eye is on the ground to see how the corne brierdes; so, the Pastor should haue his eye on his ground vpon the which he sowes the seede of the word, that is, his flock, and see how it fructifies in them: If he be present, his eye should not be off them▪ He should not onely looke on them in the Church, but his eye should at all tymes, and in euerie place be very in∣stant on them. Alas, for pittie that this care is neglected in all almost, we thinke it eneugh to studie the preaching, and lets the maners of men passe ouer, as if they appertained not to vs: If the Pastor be absent, his eares should be opened to heare sure reportes concerning their maners, that, as he heares and sees

he may doe thereafter, that if the word fructifie hee may en∣courage them to goe forwarde, otherwise he may admonishe, rebuke, and stirre vp the dead soule: for, a Pastour should ne∣uer be idle, but either speaking or doing, comforting or exhort∣ing, instructing or admonishing, or rebuking. No, there is no idlenesse for him, as he woulde giue vp a faire count in that great day.

What heard he by report? That there wer some that liued in∣ordinatly. Who are these? He defines them in the words follow∣ing, They that vvrought not at all, and yet, vvere busied, and none so busie as they, appearandly. Here, ye see are two contrares, doing nothing and yet, exercised, they were not busie in well doing, and in a lawfull calling, but they were exercised and busie in cu∣riositie, and so, euill exercised. The lesson is. There is a common Prouerb, An idle man must ay be doing some-thing, and he that is not profitable and wel exercised, of necessitie must be vnpro∣fitably exercised: for▪ the Spirit of a man cannot rest: for, we see by daily experience idle men and wemen (and Paul marked that in some young widowes, 1. Tim. 5. 13.) of all people they wearie and fash themselues most; ye see them here and there talking and pratling, and where euer they come they are in such a busi∣nes as is wonderfull, they gather al the newes and tydings of the countrey greedily, and then running here and there they scatter them. In one word, they will be in as great a businesse, as if the care of a kingdome were laid on them. Let euery one apply this to himselfe. Amongst all the faults of Edinburgh this is not one of the least that would be amended. The maners and behauiour of many people which I see in this Citty forces me to speak of it.

In the next verse, vvhen he hes laid dovvne the ground, he turnes him to them, and charges and warnes them very weigh∣tilie, That they worke. Marke the weight of the charge. He charges and exhorts, so, that, ye see, he mingles lenity with sharp∣nesse. There is a sharpnesse, in charging; and lenitie, in exhort∣ing. In whose Name charges he them? Not in his owne name, but, in the Name and authoritie of Iesus, the highest authoritie, that euer was, which learnes vs this, how hard a thing it is, to make an idle man to put his hand to worke, they must be straited with the highest authoritie that is. Euen, of the great God of Heauen:

yea, when they are charged in his Name scarcely will they put their hand to worke: Once a begger and vnthriftie, neuer a thriftie man againe. It is a very hard thing to bring thee from thy vaiging. Take heed to this ye that hes yong ones, that they be not brought vp idlie: for, if thou so doe, it will be hard to bring them to worke againe. It is Gods just judgement, that, ye see many of them begging, because ye put them not to labour in their youth. Now, this for the forme. What charges he them to doe? Worke, sayes he, and so doe I, in the Name and authoritie of the great God, I say, to you vagabounds, worke, ye that make a shift, by pratling and talking, I say, to you, worke, let the tongue be quyet, and the hand be doing. And how should they worke? quyetly. An idle bodie and a bodie well exercised workes both, but, differently; the idle bodie workes with a noyse, so, that, he troubles himselfe and others also, all the world is troubled by his working: but, a man in a lawfull calling, how workes he? quyetly, without troubling either of himselfe, or, others, and he is the man, that, hes rest, both in himselfe and vvith his neigh∣bours about him. Paul 1. Thessa. 4. 11. sayes, S••ryue to be quyet, then, he subjoynes the way, to doe your ovvne affaires; for, if ye be busie bodies, vnquyet will your lyfe be. This, for the first.

The next, that followes this charge is, Eare your ovvne bread. Who is he, that does this? The man, or, woman, that labours in his calling with a quyetnesse, this person liues on his owne winning. As for a busie bodie, looke his vauntage, when he hes wearied himselfe in vanitie, he gets not so much vauntage, as a morsell of breade, no, not an inche of breade, he may well eate, and drinke, and sleepe, yet, all is accursed, and his eating is by violence and reafe; he hes not an allowance in the Lords count-booke, and in that day he shall be challenged for reafe and violent opression. Prouerb 5. 15. Drinke, sayes he, of the vvater ••f thy ovvne cisterne, and of the riuers out of the midst of thy ovvne fountaine. Brethren, there is the first law of equitie. If a man would liue justlie to∣wards his neighbor, let him be as little burdensome to him, as he may and let him eate and drinke of his owne labour.

Now, I go forward to the next verse. Hauing in the verse go∣ing before, spoken to idle bodies, here, he turnes him to them, that liued ordinatly in their owne calling, and requyres an higher

duetie of them. Ye, brethren that labours quyetly, vvearie not in vvell doing. I requyre more of you, that ye eate, not onely your owne bread, but also that ye giue peeces about you: yea, as some expones, giue some-thing to the bodies before they pe∣rishe. support their necessitie, and in the meane-tyme, exhorte, and stirre them vp to worke. In that place of the Prouerbes, when he hes said, Drinke of thy ovvne cisterne, he subjoynes, let thy fountaines runne out to others, that is, help others, let thy liberality be extended to others. I shew, the first Law of equitie was, that men should be as little burdensome to anie as they might. The next is, when he eates his owne breade, and sees the want of o∣thers, to giue peeces of his owne about him, and to helpe the ne∣cessitie of others I thinke that man happy that can doe these two thinges, that is an happie man that deuoures not all him∣selfe, but vouchafes a part of his winning vpon others. The last day I shew to you Ephes. 4. 28. He that stole, let him steale n•• more, but let him vvorke vvith his ovvne hand, that he may haue to im∣parte vnto others, not to liue himselfe onely, thereon; that is not eneugh, there is more requyred: for, he is the true Christian man who labours to feede both himselfe and others also that are in necessitie. Now, brethren, to insist heere, vvearie not, sayes he, be not sluggishe, relent not, grow not colde in wel-doing. The Apostle would meane, that howbeit matter and occasion be offered to vs that would doe well through the ingratitude and vnworthinesse of men not to doe a good turne to them, not to giue them so much as a morsell of meate, yet, we should striue against the sluggishnesse, coldnesse, ingratitude and indignitie of men, and ay be doing good. It is hard to do well, the dayes are euil; yea, they were neuer worse, and he who would do wel must buy it with the preciousest and best thing that he hes in this world; there are so many thinges to hinder and coole him to doe well. The ingratitude and vnworthinesse of men to whom he hes done well, will meete him, so that, if he will looke to these he needes not to prease to doe well any farther. But this should be the rule of our doinges, Let vs not looke so much to the deser∣ning of men at our hands, to their vnworthinesse, as to the wil of God, remember what it becommes thee to doe, being the sonne of such a father, who willes thee to wearie and paine thy selfe in

beneficency and well doing towarde ingrate men, awaiting on his will: for the Lord shal reward thee sufficiently in the end, al∣beit for all thy well doing thou get not somuch as a good word. Rest then on God, and in thy well doing lift thy eyes to him, and await for that rich rewarde when that glory shall be reueiled in that great day.

I go to the next verse. The next precept concernes stubborne men, obstinate and disobedient men that will not obey the word of God. The thing commanded concerning them, is Note thē, ab∣stain from their company, excommunicate them, put them from the society of the godlie, exclude them out of the Church of God. First in this verse we haue their disobedience; next the punish∣ment that should be enjoined to them. I wil not speak largely of excommunication, but onely so much as serues for the meaning of the text. As to their disobedience, we haue first against what thing it is. What is it they disobey? They that obeyes not our say∣ing. This disobedience is against the doctrin of the Apostle Paul, & so, consequently, against God himself and his word; the word of the Apostles is the word of God. Let not men extenuate their disobedience, because (as they say) it is against a man, a minister: I say to thee, if that man be sent of God with his word in his mouth that disobedience done against him is done against God, and he who is a rebel to the word is a rebell to God. Now where is this saying contained? He sayes, in this letter. This saying is co••••ained-in this same Epistle, written to you Thessalonians, by me Paul, Syluanus and Timotheus. It is alike to be disobedient to the writ as to the word of the Apostle, as great disobedience it is that is a∣gainst the writ of the Apostle, as if ye disobeyed the same Apo∣stle, supponing he were aliue: and disobedience against the writ and speaking of the Apostle, is disobedience against Gods owne voice. Therefore, count of the Scripture highly. They haue, sayes Abraham to the rich-glutton in torment, Luke 16. 29. 30. 31. Mo∣ses and the Prophets, and if they vvill not heare Moses, thogh one shold be raised againe from dead, they vvould not beleue him. Some wil say, If the Lord would speake to me by Angels out of Heauen as he did oft-tymes of olde, then I would beleeue. But that is but foly, if thou beleeue not this same word left in writ by the Prophets and Apostles, if all the Angels would come out of Heauen and

speake to thee, thou would not beleeue them. Now marke the nature of this disobedience. It is not a single disobedience against any precept or pointe of doctrine: No, but it is a disobedience with an obstinatnesse and rebellion: as a man is admonished to do his duety once, or ofter, yet he will not do it, but rebelles and refuses obstinatly. Therefore take vp the lesson. We see, Excom∣cation proceeds of contumacy, of obstinatnesse after admoniti∣on, not of a simple sinne, when men are admonished to doe their duety and then vvill not doe it, but obstinatlie vvill rebell, if he vvill not heare the Church, then follovves the sentence of Ex∣communication. Matt. 18. 17. Let him be to thee as an heathen man, and as a publican.

Now I come to the punishment of this disobedience. It is Ex∣communication.* 1.82 It consists of tvvo parts. The first in this vvord, note him. The second is the vvord follovving, haue no companie vvith him. Note him, that is, marke him vvith the note of igno∣minie and shame, Giue him ouer into the hands of Satan. 1. Cor. 5. 5. Put him out of the Church,* 1.83 and then he falles in the handes of Satan; and that is the note of shame to be in his handes. Bre∣thren, a man should not be stamped and marked lightly thus way, for it is a sore marke. But, againe, when a man cannot be win but by a shamefull marke, then this marke should not be spared: for, that is preposterous pittie; if necessitie driues the Church to note him, then shame him to his ovvne face: for, better it is, to suf∣fer shame here in this world for a tyme, then to suffer shame and paine without hope euerlastingly. Shame him, that he may turne and repent and that in that great day he may be saued. Now wel is the man that is shamed to his owne grace that he may repent him of his sin and so liue for euer.* 1.84 The second part of punishmēt is haue no comapny vvith him, when once he is stamped with that ignominious mark, leaue him, haue not ado with him, 1. Cor. 5. 9. for, bearing of company with him taks away the force & fear of the mark which should be to his repentance: for, if men forbeare his company, he wold be ashamed, when company is keeped, he hes no shame, and al power of Excommunication is taken away, so, his repentance is stayed, and so, he is hardned in his sin. But, gettest thou any good of his company that scarres not at the marke? None I assure thee: for, thou inuoluest thy selfe in his

judgement: for, ipso facto thou excommunicatst thy s••lf▪ But, bre∣thren, ye must not take this so generally, as thogh he shold haue no company at al; no, let him haue company, but such as he can∣not want; the excommunicate person must haue some company, otherwise he cannot be in the world, if it were but this company that can exhort him and admonish him; necessitie craues that he haue this company, that he byde not still in the bonds of Satan; onely heere is to be vnderstoode, company that is not needfull, company to passe his time with, that is slanderous and wil foste▪ him in his foly. There are the two partes of this excommunica∣tion, first marking him with a note of ignominy; then second, for∣bearing company with him, as this text markes them.

Now the end of it is, that he may be ashamed. The word in the owne language signifies,* 1.85 the turning of a man within himselfe. There are many that hes their eies vpon others outwith themsel∣ues to mark their sins, but what man looks within himself to see what is ther, to ripe vp their vilenesse and filthinesse, their rebel∣lion and disobedience, and hatred of God in their harts? wilt thou that art so quick in other mens doinges, forgette vvhat thou art thy selfe? goe downe to thy owne hart and affections, for thou wilt not beare the burdeene of other mens sinnes, but of thy own sinnes, that seeing thy own filthinesse and vyldnesse thou may thinke shame of thy selfe. The turning of a man, is to looke downe to his owne hart. If men saw themselues (ô, fy on the sight: for all the vylde and filthie thinges in this world that euer man saw or felt, the hart of man is the vyldest, if thou saw it as it is) I say, if thou saw thy self, that sight of thy self would make thee forget all the world, and remember thy selfe: then, seeing thy selfe thou would be ashamed of thy self. O thou who now art so lusty in thy own conceit, if thou saw thy selfe thou would hang downe thy head for shame! and then, shame brings forth some frute, albeit it be bitter, it bringes out repentance, and re∣pentance brings with it saluation. 2. Cor. 7. 11. So then, the end of excommunication is repentance, that a man may get lyfe and saluation. 1. Cor. 5 5. Deliuer him to Satan, that the Spirite may be saued in the day of the Lord Iesus. Now how is this repentance gotten? by what meanes? by thinking shame of himselfe, shame is the meane. No, if an excommunicate man thinke not

shame of himselfe, I cannot say that he repents thought he neuer shame of his sin? he neuer repented from his hart, and no repen∣tance, no saluation. Paul 2. Corint. 2. 11. speaking of that ince∣stuous man, he settes downe another meane, sadnesse or sor∣rovve, that is according to God. Ioyne shame and sadnesse in an excommunicate person, they vvill bring out repentance, he vvill beginne to forthinke that euer he should haue done as he hes done: vvell vvorth that shame and sadnesse that bringes out true repentance and saluation. Alas, vvhat matter of shame and sadnesse for a short tyme here that vve may rejoyce there∣after in the Heauens with our head Iesus Christ for euer. I read 1. Cor. 5. 5. 6. of tvvo ends and vses of Excommunication. The one is, the saluation of the person excommunicate: for he is cut∣ted off not to be lost, but to be saued. The other is, the vvelfaire of the bodie, that is, the Church, that that peece of leauen sovvre not the vvhole lumpe. Indeed it is true in Excommuni∣cation regarde should be had to the vvell and saluation of the person that is excommunicate, but the cheefe regarde should be to the vvell of the Church and vvhole bodie, in such sort, that, if the Church cannot be safe, but by the cutting off of the rotten member, rather ere the bodie be infected, let the member perish. Paul Rom. 9. 3. wished to be Anathema, that is to be cutted off the bodie for euer, that it might be vvell vvith the bodie, for his brethren the Ievves, to haue them saued he vvished to be condemned. There should be such a loue and such a care of the Church of Christ, that it should be farre aboue and should sur∣mount the care of any particulare man or woman. Our cheefe care should be of the glorie of God in Iesus Christ, and he is cheeflie glorified in the bodie, and therefore, a cheefe care should be had of the bodie.

Now, to come to the last verse. Yet, sayes he, count him not as an enemie, but, admonishe him, as a brother. In this verse, we haue a kinde of mitigation and tempering of the rigour and seueritie of Excommunication: for, brethren, if Excommunication had the ovvne force in any man, the stroke of Excommunication would be the sorest stroke, that euer one felt. Read 2. Cor. 2. 7. Excom∣munication threw the incestuous person in such an heauy disple∣sure, that his soule vvas almost svvallovved vp vvith in him: for,

when once the soule is casten in an heigh displeasure, which is the effect of Excommunication, then, the deuill is readie to bring that man to dispare. Therefore, he sayes here, verse 7. Forgiue him and comfort him: for, vve are not ignorant of the enterprises of Satan. It is marueilous, that sin blinds men so, that many cares no more to be excommunicate, then if excommunication wer the lightest thing in the world. There is such a deadnes and senslesnes in the harts of men, that there is no displeasure now for sin, but, rather, a delite and rejoycing in it. Certainely, the lesse sense of the sharp∣nesse of that sword of Excommunication, the greater miserie. If there were any displeasure for sinne in thee, it were an argument that, there were helpe for thee; but if thou byde senslesse at that ordinance of God, if thou be hardned against the word and di∣scipline both shall turne to thy destruction. But, when God is powerfull with in thee with it (for, as God is powerfull with the Word, so is he powerfull by the Discipline) then, it shall turne to thy well and saluation. Therefore, seeing there is such a force in it, mitigation is verie meete for it. Now here the way how it is mitigate, Count him not as an enemie: The next, admonish him as a brother. The first of these touches the inward thought, the se∣cond concernes thy outward speaking to him. The first is, lose not a good opinion of him, hate him not, lightly him not, as thogh he wer a conjurde enemie against Christ and his Church, but loue him, lose not the loue in thy hart towards him, but, loue him, as a brother. Now, louing him in thy hart, speak to him also, think him not vnworthie of any speaking, but, flatter him not in his folie and humor, for, that will hurt him: for, if thou loue him, thou wilt not, nor thou ought not to flatter him: But, I tell thee what thou shalt doe, admonishe him both sharply and louingly, true admonition commes from the loue of the hart, and whom we loue, we admonish: but, yet admonition must be so louing, that it must be sharpe also, and so it is effectuall in the hart of the sinner. Now louing him first, and admonishing him next, is the way to win him, and to bring him home againe, who hes gone astray. And if he be curable, certainely admonition will doe the turne; if admonition will not doe the turne, nor, will not mooue him, alas, brethren, it is ouer sure an argument, that, that man is vncurable, and that the Lord hes not ordeinde him for salua∣tion:

If the Gospell be hid, it is hid to them, that perishes, sayes the A∣postle 2. Cor. 4. 3. If our Gospell will not worke, it is ouer sure an argument of perdition, vvherevnto, long before they vvere or∣deined, as Iude sayes, 4. vers. Therefore, let a man suspect himselfe when he is admonished and obeyes not; and let him say, shall I be for damnation? The Lord saue me▪ and mollifie my stony hart, that I may giue obedience to the word well: giue obedience to wholesome admonition, that by man is giuen thee out of the word of God, as thou would haue a sure warrand, thou art of the number of those, that are appointed to saluation.

Marke againe.* 1.86 He will not haue him called an enemie, but a brother. This lets vs see the nature and vse of Excommunica∣tion: of a brother it makes not an enemie; he is now a brother ere he be Excommunicate, and being Excommunicate he remaines a brother. That which was a member of Iesus Christ before Ex∣communication makes it not altogether to perishe, neither cuts it so the rotten member from the bodie, that it shall haue no more adoe with the bodie, of a sheepe it makes not a goate, that is not the vse of it; of a christian it makes not an vnchristian, he keeps his name. It shoots him not out of the Couenant of grace, God forbid, but he standes in the bonde, being Excommunicate. What does it then? I shall tell you. A man that hes fallen from Christ, by sinne (which seueres thee from Christ) it bindes him againe, it bringes him in repentance, and calles him home againe being wandring from God, it holdes him within the Couenant: A man going to be an enemie to Christ and his Church, it straits him to byde still a brother. So it does him no euill, it is not or∣deined for his perdition, but, for his well and saluation. This whole ministrie of Iesus Christ and all the parts of it. Preaching and Discipline, promises and consolation, and threatning of judgement, & al the parts of Discipline, yea this Excommunicati∣on it selfe, are al ordeined to saue soules, that is the proper vse of the ministrie, to saue all and neuer to lose one man. Therefore, in the 2. Cor. 10. 8. Paul sayes, that, he got povver to edification and not to destruction. Neuer Minister got power to destroy one bo∣die, but, to edifie; and if any perishe, if the Word, or, Discipline be the sauor of death to death, as, to many, it is, let him not blame the word, but, let him blame himself: For, men by their obstinacy

and malice turnes the word maliciously in an vnproper vse, to their destruction, and of the Spirit of life they make it the letter of death. Therefore the Lord keepe vs from al slubbornnes and all repying against this Word and Discipline: for I assure thee, repine thou against the Gospel and Discipline, which should be the power of life to thee, it shall kill thee, thou shalt not need a∣nother to kill thee euerlastingly? And therefore the Lord grant euerie soule submission vnder the word of God, which is the meane that he hes ordeind to saluation in Iesus Christ. To whom with the Father and holy Spirit be al praise for euer.

AMEN.

THE FOVRTENTH LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.

2. THESSA. CHAP. 3. vers. 16. 17. 18.

16 Novv the Lord of peace giue you peace alvvayes by all meanes. The Lord be vvith you all.

17 The salutation of me Paul vvith my ovvvne hand, vvhich is the token in euery Epistle: so I vvryte,

18 The grace of our Lord Iesus Christ be vvith you all Amen.

IN this text, brethren, we haue the end and conclusion of this Epistle, it consistes wholly in prayer. First he wishes peace to them from the Lord of peace for euer, e∣uery way. Then he wishes to them the presence of the Lord himselfe to be with them all. Last he salutes them, and the ef∣fect of the saluatation is a prayer for them. The grace of our Lord Iesus be with you all, Amen. So all consistes in prayer. Then learne. He beganne this Epistle with prayer and salutation: throughout the whole

Epistle prayer is mingled: Now in the end he multiplies pray∣er. What meanes this? Euen this, that in vaine is all doctrine, exhortation, admonition, and precept whatsomouer, all preach∣ing is nothing, except the Lord by his Spirit worke inwardlie in the harts of the hearers, all is nothing but vvinde, except he moue their affections. Now the way to obtaine this inward and secreete operation of the holy Spirite, is oft-tymes to turne to God by prayer, beseeching him to be povverfull, and to joyne his Spirite vvith the vvord, and to joyne vvorking vvith speaking. And therefore hovv oft so euer we teach and ye hear, the hart and eye should be lifted vp, and set vpon him who hes keeped Spirit and power in his owne hand to giue as he plea∣ses: No man can giue you it, neither the Preachour, nor no Angell can giue you it. It is onely in the hand of God and Iesus Christ to giue thee Spirite and povver, and to joyne vvorking vvith speaking. And therefore the eye in preaching should e∣uer be set on Christ. The Pastour should pray and haue his hart aboue to dravve dovvne grace to himselfe and the people, that the vvord spoken may be effectuall in the hart, othervvise, preaching and all hearing is in vaine.

Now to come to the words. The first thing he prayes for and wishes, is peace. The Lord of peace, sayes he, giue you peace for euer and euery vvay. The thing then he wishes is peace, that is quyet∣nes, rest and tranquillity, concord & agreement all these words expresses the meaning of the word Peace. The contrare is, vn∣quyetnes,* 1.87 dissention, &c. This Peace is the blessednes felicity & happy estate of Christs kingdome, which is his Church, both in earth and Heauen: And all the graces we haue in Iesus Christ tends to this end, that, his subjects may liue in peace, quyetnesse, and joy, for euer: and that shall be the end, when we are in Hea∣uen, peace and joy for euer. Ye see, the happy estate of a worldly kingdome, what is it? When men liues in rest, and enjoyes peace and quyetnes, that is the happines of a worldly knigdom: there∣fore, in the 1. Timot. 2. 2. he commaundes prayer to be made for all men, For Kings and superiour povvers. To what end? Euen to this same end, that, vve may liue a peaceable and quyet lyfe. Euen so, the blessed and happie estate of Christs kingdome, is, an heauenlie peace, concord and quyetnesse. And therefore,

Rom. 14. 17. he makes this peace to be essentiall to the king∣dome of God, that he defines it, by this peace, saying. The king∣dom of God is righteousnes, peace and ioy in the holy Ghost. This Hea∣uenly peace is onely in Christs kingdome, in his Church, in Hea∣uen and earth. And the subjects of the kingdome of Iesus Christ are onely they that enjoyes this peace here, and after this life for euer: for, without the Church of Christ, there is no true peace: If thou be no subject in his kingdome, thou hast no rest, no true peace: for, there is no true peace for the vvicked, sayes the Prophet Esay 57. 21. If thou be of that number that is without the king∣dome of Christ, no peace for thee, and the end shall proue, thou hadst neuer true peace in this world.

Now, to go forward. He craues, that, it may be giuen to them: Then,* 1.88 it is a gift. Heauenly peace is the gift of God; thou hast it not by nature: None is borne with peace, but with warre and in∣imitie, by nature all are borne with dissention, strife and debate, there is no heauenly peace, by nature. And the whole lyfe natu∣rall, what is it, but a continuance in war, debate, and strife: first, a∣gainst God; next with thy selfe and thy owne conscience? And againe, a strife against the Angels in Heauen and men on earth, and all the creatures of God; thou art an enemie to them, and they vnto thee, vntill the tyme thou attaine to that new birth in Iesus Christ; and then, by vertue of that birth, thou getst this hea∣uenly and spirituall peace: for, then, thou beginst to liue at peace, first, with God himselfe, and next, with the Angels in Heauen, and men in earth and with all his creatures. So, looke how need∣full it is, for thee, to haue regeneration: for, if thou want it, thou shalt be at war for euer, thou shalt haue no peace. But how getst thou it? It is a gift. And who shold giue it? The Lord of peace. The giuer of it must be the Lord, with dominion and power, with command. And as vnder his Lordship other things must be, so peace must be at his command, either to giue it, or, hold it. Now, who is this Lord that hes this power of peace and war? Who is he that sayes, All povver is giuen to me in heauen and earth Matt. 2•• 18. This Lord is Iesus Christ. And therefore, ere euer he came in this world and tooke on him our nature. Esay 9. 6. he styles him the Prince of peace. And Paul Ephes. 2. 14 styles him peace it ••elfe, he is our peace-maker And in Iohn 14. 27. Christ speaking to his

Apostles takes on him to be the giuer of peace, and sayes, My peace I leaue to you, and giues you. So this Lord of peace is the Lord Iesus Christ, who hes in his handes all grace and glorie, in Heauen and in earth.

Yet to goe forward.* 1.89 Why is it that he makes a choise of this style rather then of any other? Certainely this style he receiues here agrees with the petition and thing asked at his hands: peace is craued, he is styled the Lord of peace: what euer we aske of Christ it should be in faith that he hes power to giue it: aske i•• thou peace, aske it not but in an assurance that it is in his hand, and that he is able to giue it. Now this assurance that all is in his hand, it cannot be better vttered then by the Name and style we giue him: askest thou wisdome? say, Lord of wisdome giue wisdome: askest thou peace? say, Lord of peace giue me peace: askest thou mercie? say, Lord of mercy giue me mercy. So the name and style we giue to the Lord when we craue ought at his hands should be answerable to the grace and mercy we aske: for then we vtter our faith and assurance that he hes such a grace and power to giue vs. This hes bene the forme of Pauls prayer, and of godly men of old, and should be imitate by vs. The Lord hes many styles, he is called the Lord of peace, mercy and ju∣stice, the Lord of glorie. There is not a Monarch that prydes himself in honourable styles and names, that is comparable with the great Creator the Lord of the world, yea set them altogether all are nothing in comparison with him, because all are his, all grace, power and dominion in Heauen and earth is his; and ther∣fore look by how many graces his Majestie hes spread it selfe through Heauen and earth, look how many graces he hes in his hand to giue, so many seuerall and honourable styles may he re∣ceiue, there is no end of his glory, nor no end of his Names: from his wisdome he is called the Lord of wisdome; from his justice the Lord of justice; from his mercy the Lord of mercy; from his peace the Lord of peace; from his glory the Lord of glory.

Now to goe forward.* 1.90 There are two properties giuen to this peace. The first, It is for euer, alvvayes, it is not for a tyme onely, but for all tymes: It is not for this lyfe onely, but for the lyfe to come. This worldly peace serues but for this lyfe onely, but the peace of Iesus Christ serues for the lyfe euerlasting. The peace

of God is not peace in prosperitie onely, but in aduersitie also. It is not peace in life onely, but in death also. And therefore Sy∣men. in his song when he had seene Iesus, he sayes, Novv Lord, 〈…〉〈…〉 depart in peace. Luke 2. 29. the seruant of God as he liued in great peace, so also departed in peace: so this peace lastes for euer. And therefore Esay 9. 7. when he hes called him the Prince of peace, he sayes, the largenesse of his dominion and increase of his 〈◊〉〈◊〉 at and peace shall haue no end: his kingdome is an endles kingdome, and there is an endles peace in that king¦dome. I called this peace our blessednesse. Now this is the nature of blessednesse, it cannot be bounded within any tearms: if it be true selicitie bound it not, compasse it not within a yeere, within twentie yeeres, or within a thousand, yea within ten thousand yeeres: for the nature of true blessednesse is euerlasting. And therefore ye see worldly men that places their happinesse in worldly peace will dreame an eternity, and perpetuitie to that peace of theirs, that neither they nor their peace will haue an end. That rich man in the Gospel, Luke 12. 19. said to his soule, Liue at ease, eate and drinke, and take thy pastime, thou hast store laid vp for many yeeres: trow ye not but he thought to liue for e∣uer, and thought that that aboundance should abyde with him for euer? and so faires it with all worldlings, they dreame a rest and peace for euer, but the end will proue that they wer dream∣ing all their dayes. Therefore Lord set our harts on that peace of Iesus Christ that lastes for euer. This is then the first proper∣tie of this peace of his; It lasts for euer. The second propertie of it is It is 〈…〉〈…〉 of vvay. It is peace in all respects, not in one respect onely nor in some respects onely,* 1.91 but in euery respect. I shall make this plaine. The peace of Iesus Christ is peace in respect of God, when our soules standes in friendship with him, when we are reconceiled to him by the bloud of Iesus, as it is said. Rom 5. 1. Being iustified by faith vve haue peace tovvards God. Then it is peace in respect of our selues, an euill conscience is an euill enemie, when thou stryuest not against thy owne affecti∣ons but satisfies them, then thy conscience will let thee get little rest, it will ay be accusing thee: but when once this peace of Iesus be giuen thee, so that thou beginst to be regenerate, and to lead an holy and sanctified lyfe, then thy conscience rests, and

thou beginst to enjoy a joyfull peace in thy soule. Philipp. 4. 7. The peace of God that passes all vnderstanding preserue your harts and myndes in Christ Iesus: and Col. 3. 15. Let the peace of God rule in your harts. And againe, it is peace in respect of the creatures of God, with Angels in Heauen, with men on earth (man is enemie to man by nature) then hauing this peace thou art at peace with Heauen and earth, man and Angell: for all are enemes to thee so long as thou art outwith Iesus Christ, we are enemies to them all, and they all to vs: but being in Christ all things are recon∣ciled to vs, in heauen and earth. Ephes. 1. 10. Col. 1. 20. so in all re∣spects it is peace. Looke how many sortes of enimities was, as many sortes of peace must be; we are enemies to God, to our o∣wne conscience, to Angels and men, yea, and that that is most conjoyned to vs by nature, be it bloude, asfinitie, or any other bond; if there be no more but nature, there is nothing but enimi∣tie; the conjunction of man and woman, if there be no more but their natural bond is enimity; the parents and the children with∣out this spirituall peace of Iesus are at enimitie. So, looke how many sorts of enimitie there is, there are as many sorts of peace, and our blessednesse standes in this peace. Now looke the na∣ture of it. As blessednesse must indure for euer, so our blessednes must be perfite. If thou hast that peace of Iesus, thou must haue it in all respects: if thou hast peace with God, thou hast peace with all men, so far as lyes in thee: (Rom 12. 18.) otherwise, thou hast no true peace with God. Men oft-tymes beguyles themsel∣ues. I will haue peace with God, will he say, and yet, I shal be this man, or that mans enemie, I shall slay him: folie, folie; if thou glorie in debate with man and does not that lyes into thy power, to be at peace with all men, thou shalt haue no peace with God: that thing which the Lord joynes, seuere not thou, the Lords peace is with al: if thou seuere it and pryde thee in enimitie with any, thou shalt not haue peace with God, nor with thy self. What peace hes a murtherer with God, or with his owne conscience? Aske at him, I demand thee, ô murtherer, knew thou what that peace of God meanes, when that bloudie affection raged and caried thee to bloude? Thou lookest for friendship with God, folie, thou art neither at friendship with God, nor his Angels, nor none of his creatures. It is a wonder, that the Heauens falles

not on thee. The earth is thy enemy, and it is a vvonder that it swallows thee not vp for al that bloud that thou hast shed on it, but once it shall present it to thy damnation, if thou repent not. This far concerning prayer for peace.

I goe to the next words. The Lord be vvith you all. He goes to a deeper ground. Before he wished the grace of the Lord Iesus to them. Novv he vvishes the Lord himselfe to them, the pre∣sence of Iesus Christ in his ovvn person, not onely that he shall be vvith them in his grace and vertevv, but also that he may be vvith them in his ovvne presence and person, vvhich is more then the first. Then thou must not be content to pray for the benefites of Christ, but the cheefe ihing vve ought to pray for to Christ is, Lord giue me thy selfe, giue me thy presence in thy ovvne person: for if vve get any good of him it must be by himselfe, he must giue himselfe to vs. In one vvord, the first conjunction vve must haue vvith him must be vvith his ovvne person, he must be our head, and vve the members of his bodie: My hand vvill not be the better of any povver or vertue in my head, if my hand be not joined with my head; the first thing then my hand must haue, must be a conjunction with the head, and so of the rest of the members of the body, and then the conjunction being made vvith the head, the vertue goes down from the head and is scatred throgh al the mēbers of the body. It is euen so with Christ Iesus before we get grace or lyfe out of him, motion spi∣rituall out of hi, peace out of him (he is full of grace) first that sweet conjunction must be made betvveene him and vs, he must be conjoined vvith vs in a more strate conjunction then the mē∣bers vvith the head. And therefore he goes to the ground of all peace the Lord Iesus, that he may stand vvith them, and they may be conjoined with him their head.

Now he prayes for this presence to them all: not to one mem∣ber, to tvvo or three, but to all and euerie one of them. Then marke. The Lord Iesus is a sufficient head and Sauiour for all the vvorld, none being excepted, all sufficiencie is in him, he may serue to be the head to all the vvorld, yea to a thousand vvorldes, his presence is so ample that he may suffice to be a Sauiour to a thousand vvorldes; yea, to an infinite number of vvorldes. Paul knevv this that he is not like an earthlie king,

vvhose presence serues but for so many, and is contained vvithin narrow bounds, and therefore he prayes for peace to all. Now if thy head and Sauiour be so ample, thy hart should not be nar∣rovve, nor thy mouth narrovve: but as Iesus is a sufficient head for all, so let thy hart desire his presence to all the vvorld, if so it should be possible. And as for my selfe, I vvishe there vvere none but that they vvere partakers of this presence of Ie∣sus Christ: For, vvhy should vve seeke the vvreak of any crea∣ture? yet the Lord hes his ovvne, and none vvill get his pre∣sence but they that are his. O, vvell is that bodie vvho is pre∣destinate to lyfe, for that bodie must haue his presence, he vvill be an head and Sauiour to him! But that body that is predestinat to destruction cannot haue his presence; yet vve are bound to vvish his presence to euery one.

Novv he commes to the salutation, and sayes, The salutation of me Paul vvith my ovvne hand. Then he subjoines the forme of it The grace of our Lord Iesus Christ, &c. He began vvith a salutation after his common forme, and novv he ends vvith a salutation. His first meeting vvith them vvas by a salutation, the end of his conference is by a salutation. Then looke vvhat example of his doing should learne vs: for as vve are bound to obey the doctrine of the Prophets, so we are bound to follow their fa∣shion of doing: Paul saluted, salute thou. The thing then I note here is this, In all the meetinges and conferences of the faith∣full, either by vvord, presence, or vvritte, there should be a mu∣tuall beneuolence, and an intere loue and affection; that as ye see the bodies of men meete together, so the harts may meete together joyned in kyndnesse and beneuolence: Wilt thou meet in bodie and hold thy hart aback, that is, vvilt thou haue the half man meeting, and not the whole man? That is no meeting: for the meeting should be of the vvhole man, bodie and hart: and this should be vttered all maner of vvay, in thy gesture, in thy doing,* 1.92 in thy speaking, and all the vvordes of thy conference should smell of loue: Among all other thinges that testifies of loue, this salutation is one, when thou bidst him good morrowe, good night, it is a testification of thy well willingnes and of thy loue towards the man: and this hes bene the forme of the godly, their meeting hes bene with a salutation; and their sending with

a salutation, that if they could not haue a byding together here, by their mutuall saluation they might abyde together: for all the members that are true members in Iesus Christ, are joyned together in their spirits▪ harts and affections, this exemple we should followe. This maner of doing nowadayes is counter∣faite: Men will seeme to salute other gladly, and yet the harts will be wishing the worst: in harts they are enemies to other, and so commonly al their doings, becking, and off-cap, and good dayes; both all their words and deeds are fained. Looke there∣fore what euer thou doe, doe it in sinceritie: for the Lord heares and sees all, and if thou doe fainedly, the Lord shall judge thee for it in that day.

He sayes, he wrote this saluation vvith his ovvne hand. The whole Epistle before Paul hes dyted, and appearantly another hes written it. Now when it commes to the subscription, Paul subscryues it with his owne hand. Now wherefore was this? The cause appeares to be that before this tyme there raise vp deceiuers that stole in wrytings vnder the name of Paul, as ap∣peares in the 2. chap. 2. verse, be not deceiued, sayes he, &c. And therefore to let them know what was his, and what was not his, he subscryues with his own hand. This hes bene an old practick of Satan, euer to corrupt Christs Church, both by word and coun∣terfaiting of writte, and all maner of way, and this same day we see the experience of it in the Romane Church.* 1.93 Now to the end that false writtes may be trowed the better, looke the craft of the deuill, he hes in his instruments stollen in bookes written vnder the name of Prophets and Apostles, to the intent that the peo∣ple reading the name of a Prophete or Apostle should giue credite to the writ. Papistrie is full of deceite, and the cheefe grounds of their doctrine is Apocryphe-books which hes bene stollen in vnder the names of holy men▪ Now looke what hes beene the mercy of God, he sees this well eneugh. Therefore it pleased him to imprint a marke in his holy writte, whereby it should be knowne to be authentike Scripture, as in this place he subscryues with his owne hand, which was not without the pro∣uidence of God: for there is not a part of Scripture but the Lord hes stamped it with such a sure stampe, that is, with such a Ma∣jestie in speaking, with such gratiousnesse and spiritualnesse,

both in words and matter, that they that hes a spirituall eye to discerne betweene light and darknesse will take it vp to be of God. I pray you tell me, how was the olde Scripture tane vp to be of God? The Papist will say, because the Church said it they were of God. Is that all the warrand? And who told the Church? If the olde and new Scripture bare not the markes of the Spirit in themselues the Church had neuer tane them vp to be of God? So the marke of the Scripture is that stampe of the Spirit, that Majestie in such a simplicitie of wordes: that gratiousnesse and power which shows both in the wordes and matter, these things telles vs they are not mans writs: for, mens writtes hes not the gratiousnesse and power that is in the Scripture. Brethren, this marke of Pauls subscription is away, albeit we haue the Epistle, but a better marke bydes, the stampe of the Lord bydes, and this telles that it is the Scripture of God and Pauls writing.

Now followes the saluation. The grace of our Lord Iesus Christ be vvith you all. I see the affection of the man in the end of his writ is powred out on this Church of Thessalonica, and when he takes his leaue, he burstes out in frequent prayer, and al his prai∣er is for heauenly and spirituall thinges. Then, first, we learne, we must not euer bide al together, and we cannot haue euer con∣ference either by word or writ. But, how is our sundring recom∣pensed? To wit, with greatnesse of affection, let thy loue grow. And how shalt thou vtter it? In prayer to God, for them, with whom thou may not dwell: affection is nothing worth without praier. And what should we pray for? Especially for heauenlie things: Pray for heauenly peace, for the presence of Iesus Christ, and that the grace of Christ may be with him: Pray also for things earthly, but so that they may further him to heauenlie thinges. And I say, the man that cannot pray for heauenly things cannot pray truely for earthly thinges. Dare thou pray, if thou seeke not first the kingdome of Heauen? no, thou cannot pray, if it were for thy dinner, except thou pray first for the king∣dome of God. Now the next word is grace, that is free fauour of God. I reade not of such a commendation of any people as of these Thessalonians. He commended them in both these Epistles, from their faith, hope, loue, and all the dueties of loue. Yet, he sayes not, The Lord render you a rewarde for your merite; but▪

he sayes grace be vvith you. This is contrare to all merite. Read the 2. Timo. 1▪ 16. there ye will finde a very notable exemple to this purpose. There he sayes, Onesiphorus vvas very beneficiall to me, he oft refreshed me, he thought no shame of my bondes: he sought 〈◊〉〈◊〉 Rome very diligently. How should he be requyted for this? He sayes, The Lord grant that Onesiphorus may finde mercy vvith the Lord at that day: He is but a miserable man when he hes done all this: And therefore this shall be my prayer for him: for it will not be his merite that will do him good, but it is the free grace and fauour of God. O foole, all thy merites shall stinke in that great day, and then thou shalt see what free grace shall do: for in that day none shall stand, but such as stands by free grace.

Now whose grace is it he prayes for? It is Iesus Christs: No, there is no grace but Christs grace. How is it the Lord Iesus Christs? He hes boght of the hand of the Father all grace, al gifts of the holy Spirit, all glorie in Heauen and earth with a pryce, euen the pryce of his precious bloude. And therefore the Father hes giuen him all. So there is no sparke of grace giuen to any creature, but it must come through Christ his hand, euen the hand of the man Iesus. All righteousnesse, sanctification, and glorie must come from him, he must be the giuer thereof. There∣fore it is said, he gaue gifts to men. Ephes. 4. 8. The Father giues no graces immediatly, but all are giuen through the hand of Iesus Christ. Therefore let vs haue recourse to this Lord of grace, and seeke not to the Father without him, but seek all from the Father in him. Now how far should this grace extend? Euen as Iesus Christ is an head that extends himselfe to al, so the grace that commes from him is sufficient for all: it is sufficient if it were for a thousand, yea infinite worlds. Rom. 5. 15. The Heauens are not capable of the greatnes of the grace of Iesus Christ:* 1.94 so that if there were a thousand worlds, there is sufficiency of grace in him for them all: There is no inlack in him, but the inlack is in thy narrow hart; it is capable but of a very small portion. Learne here then by the exemple of Paul that we should not haue nar∣row harts to wish this grace to a few, but we should wish it to be giuen to all. Looke what he sayes of himselfe, 2. Cor. 6. 11. My meuth, sayes he, hes bene vvyde open vnto you, my hart is dilated, ye dvvell not narrovvly in my hart. So all men should haue an o∣pen

and a dilated hart in wishing grace: spare not to be liberall in wishing, fill thy hart and mouth with his grace, and 〈…〉〈…〉 with liberalnesse to others: seeke that grace of Iesus to all, that, if it were possible, all the world might be saued: For this is good and acceptable in the sight of God our Sauiour, vvho vvill that all men shall be saued, and come vnto the acknovvledging of the trueth. 1. Tim. 2. chap. 3. 4. vers. Yet the Lord hes his owne, and so many as he hes written in his booke shall be saued. Therefore thou should seeke all the warrands thou can to assure thee that thou art Iesus Christs fore-ordeinde to lyfe euerlasting: for if thou be of the number of the elect, the grace of Christ shall extend to thee, and thou shalt haue glorie with him for euer. To this Iesus be all praise, honour and dominion, for euer and euer.

AMEN.

FINIS.

Notes

• * 1.1

  Gods be∣nefi••es matter of thanksgi∣uing.
• * 1.2

  God onely merits & man is debtor.
• * 1.3

  Grouth in faith in loue.
• * 1.4

  M••tuall loue.
• * 1.5

  Ignorāce of God & of Christ are the causes of vengence.
• * 1.6

  Faith fi∣ned by troubles.
• * 1.7

  Persecu∣tiones of the godlie, a sure ar∣gumēt of the day of iudgment to come.
• * 1.8

  Differēce betvvene the iudg∣ment of God, and of men.
• * 1.9

  God rea∣ders infi∣nite trou∣ble to the afflicters of the god∣lie.
• * 1.10

  God ren∣ders infi∣nite glory, to the god∣ly afflicted.
• * 1.11

  Tyme of rendring.
• * 1.12

  Christ shal come frō heauen.
• * 1.13

  Angelles shal accō∣pany Iesus, in his cō∣ming.
• * 1.14

  Flaming fyre shall accōpany Christ.
• * 1.15

  Faith ac∣cōpanied vvith a troup of graces.
• * 1.16

  Chief end of Christs cōming▪ is, to glorifie the soules.
• * 1.17

  Christ, at his com∣ming, vvō∣derfull.
• * 1.18

  Prayer a meane to lyfe.
• * 1.19

  Life euer∣lasting the gift of God.
• * 1.20

  〈…〉〈…〉
• * 1.21

  〈…〉〈…〉
• * 1.22

  Gods' gglo∣ry cheefly to bee re∣quyred, in our praier.
• * 1.23

  〈…〉〈…〉
• * 1.24

  yea, and the 〈◊〉〈◊〉
• * 1.25

  〈…〉〈…〉
• * 1.26

  Christs se¦c••nd com∣ming to the cause of our as∣sembling vnto him.
• * 1.27

  〈…〉〈…〉
• * 1.28

  〈◊〉〈◊〉 of decey∣uing men.
• * 1.29

  Vniuersal defection must goe before the Lords cō∣ming.
• * 1.30

  Church militant subiect to errors.
• * 1.31

  Descrip∣tion of the antichrist
• * 1.32

  His na∣ture.
• * 1.33

  His pro∣perties.
• * 1.34

  His acti∣ons.
• * 1.35

  His first action.
• * 1.36

  Pope the antichrist
• * 1.37

  His life.
• * 1.38

  His secōd action.
• * 1.39

  His third action.
• * 1.40

  〈◊〉〈◊〉 fourth action.
• * 1.41

  Defecti∣on of the Church euer to be feared.
• * 1.42

  Naturaly vvee are forgetfull of spiritu∣al things.
• * 1.43

  The Ro∣mane Em∣pyre, and publishing of the Go∣spel are im∣pedimētes staying the reuei∣ling of the Anti∣christ.
• * 1.44

  Grovving & reuei∣ling of the antichrist.
• * 1.45

  Ma••er of cōsuming of the an∣tichrist.
• * 1.46

  Satan ef∣fectual, by, and in the antichrist.
• * 1.47

  Definitiō of a true miracle.
• * 1.48

  Satan cā∣not vvork true mi∣racles.
• * 1.49

  Markes of the An∣tichrist. 1. False miracles.
• * 1.50

  2. false doctrine.
• * 1.51

  antichrist effectuall in them, vvho are ordeined to perditi∣on.
• * 1.52

  Contempt of the trueth a cheef me••s of dam∣nation.
• * 1.53

  Māshart must ey∣ther stand on God, or on Satan.
• * 1.54

  Our eter∣nalelectiō proceds of Gods loue.
• * 1.55

  The elect are not subiect to finall de∣fectione▪
• * 1.56

  Certain••y of election requisite.
• * 1.57

  Sanctifi∣cation & faith me∣anes re∣quisite.
• * 1.58

  tvvo sorts of perse∣uerance.
• * 1.59

  VVhat is perseue∣rance and apostasie.
• * 1.60

  Teaching vvithout the spirite povverl••s
• * 1.61

  Iesus Christ god equal vvith the Father.
• * 1.62

  Argu∣mentes to assure vs, that, God vvill grāt vs bene∣fits craued in prayer.
• * 1.63

  The first Gods loue
• * 1.64

  The secōd is eternall cōsolatiō.
• * 1.65

  The third, good hope
• * 1.66

  Praier for consolati∣on.
• * 1.67

  Praier for perseue∣rance.
• * 1.68

  Paul cra∣ues praier, bothe for the Gospel, & for the ministers thereof.
• * 1.69

  col.
• * 1.70

  Mark the great care God hes of his pastors.
• * 1.71

  Prayer the reme∣dy against the cōtra∣diction of vnreaso∣nable and euil men.
• * 1.72

  Faith a rare gift.
• * 1.73

  Faith once receiued can neuer be altoge∣ther 〈◊〉〈◊〉 againe.
• * 1.74

  The 〈◊〉〈◊〉 ••es many enemies.
• * 1.75

  The do∣ctrine of the Apo∣stles is the rule of our actions.
• * 1.76

  No free-will in man to do good.
• * 1.77

  manshart, crooked, by nature.
• * 1.78

  manshart should be directed to tvvo things. 1. the loue of God.
• * 1.79

  2. Patient avvaiting for Christ.
• * 1.80

  Men na∣turally in∣clyned to eull com∣pany.
• * 1.81

  〈…〉〈…〉.
• * 1.82

  2. Parts of excōmu∣cation.
• * 1.83

  1. Noting of the dis∣obedient.
• * 1.84

  2 Forbear∣ing of his company.
• * 1.85

  The end of excom∣munica∣tion.
• * 1.86

  Nature and vse of Excōmu∣nication.
• * 1.87

  What peace is.
• * 1.88

  Peace the gift of god
• * 1.89

  The lords style an∣svver a∣ble to the grace 〈◊〉〈◊〉 prai∣er.
• * 1.90

  Tvvo pro∣perties of peace. 1. It is e∣uerlasting
• * 1.91

  2. It is in al respects
• * 1.92

  salutatiōs of christi∣ans would be testimo¦nies of their loue.
• * 1.93

  Satan by 〈◊〉〈◊〉 instru¦mēts coū∣terfaits ho¦ly vvrits.
• * 1.94

  Great∣nes of the grace of Christ.